tihvaxy  of  trhe  Cheolojfcal  ^tminavy 

PRINCETON  •  NEW  JERSEY 


■<i^i> 


PRESENTED  BY 


John  Stuart  Conning,  D.D 

BNTTSSTATe  1902a 

Magnus,  Laurie,  1872-1933. 
Aspects  of  the  Jewish 
question 


ASPECTS  OF  THE  JEWISH   QUESTION 


ASPECTS  OF  TH 


^v 


JEWISH    QUESTION 

BY  A   QUARTERLY  REVIEWER 

CbTl    JoubeTt 


WITH  A  MAP 


NEW    YORK 

E.   P.    BUTTON   &   COMPANY 

1902 


Printed  in  Great  Britain 


PREFACE 

This  book  is  reprinted,  with  alterations  and 
considerable  additions,  from  the  article  on 
"  Zionism  and  Anti  -  Semitism,"  which  I 
contributed  to  the  Quarterly  Review,  April 
1902.  I  am  glad  to  take  this  opportunity  of 
expressing  my  thanks  to  the  editor  and  to 
the  proprietor  of  that  periodical  for  the 
necessary  permission  which  they  have  kindly 
conceded. 

My  chief  object  in  expanding  and  re- 
publishing the  essay  has  been  to  make  an 
impartial  survey  of  the  Jewish  question  in 
Europe.  All  the  books  and  pamphlets — and 
they  are  many — which  have  been  written  in 
various  languages  on  the  subject  err  by 
the  common  defect  of  narrowing  the  outlook. 
The  writer  in  each  instance  sets  out  to  prove 
something,  and  he  selects  his  facts  in  order 
to  suit  his  conclusion.  It  is  natural  enough 
that  Jewish  writers  should  seek  to  justify 
their   race,   and   it   is   comprehensible    at    least 


vi  PREFACE 

that  the  detractors  of  the  Jews  should  confine 
their  record  to  evidences  making  for  anti- 
Semitism.  Unfortunately,  the  result  has  been 
that,  instead  of  one  Jewish  problem,  there 
seem  to  be  half-a-dozen.  There  is  the  problem 
of  the  conversionist  associations,  with  their 
somewhat  hysterical  propaganda,  who  profess 
to  admire  the  Jewish  race,  and  to  desire  above 
all  things  that  it  should  embrace  Christian 
dogma.  There  is  the  problem  of  the 
philosophic  Radicals,  who  would  let  the  Jews 
practise  any  form  of  religion  that  pleases 
them,  as  long  as  that  form  does  not  require 
the  maintenance  of  a  separate  race.  Then 
there  is  the  Tory  problem  of  the  statisticians 
and  economists,  who  avoid  in  their  speeches 
calling  a  spade  a  spade,  and  to  whom  we  owe 
a  Jewish  question  under  the  name  of  an  anti- 
alien  movement.  And  there  is  a  party  of 
surrender  among  the  Jews  themselves,  who 
make  a  glory  of  the  title  of  alien  by  asserting 
their  national  unity. 

It  is  obvious  that,  though  these  opinions 
may  co-exist,  they  are  not  compatible.  Vou 
cannot  assimilate  a  population  which  is  con- 
spiring with  the  Turks  for  a  grant  of  territory 
in  Palestine.  You  cannot  open  churches  for 
a  people  whom  you  turn  back  from  your  ports. 


PREFACE  vii 

You  cannot  expect  the  Jews  to  develop  their 
best  powers  peacefully,  amid  simultaneous 
shouts  of  "Be  Christians  ! "  "Be  Aryans  I " 
^'Be  Zionists!"  and  "Be  off!" 

The  confusion  of  remedies  points  to  an 
imperfect  diagnosis.  It  is  conceivable  that, 
when  the  Jewish  question  is  reconsidered  in 
the  broader  aspect  which  1  have  tried  to 
present,  the  need  of  a  violent  method  will 
<lisappear.  After  all,  it  is  a  dangerous  thing, 
however  common  the  habit,  to  generalise 
about  the  Jews.  Anti-Semitic  literature  is 
constantly  testifying  to  this  fact,  and  the 
Zionists,  if  ever  their  scheme  came  to  a 
practical  issue,  would  soon  discover  it  for 
themselves.  But  if  one  is  to  generahse  about 
the  Jews,  as  the  mere  name  of  anti-Semitism 
requires,  and  as  so  frequently  happens  in  the 
prejudice  of  ordinary  life,  at  least  let  us  be 
i^ertain  that  we  know  who  these  Jews  are, 
what  they  believe,  on  what  they  wait,  how 
they  have  been  treated,  and  how  they  have 
borne  the  test.  It  is  only  to-day  that  our 
comparative  historians  in  the  new  encyclopaedias 
have  discovered — to  use  a  stock  phrase — the 
inevitableness  of  the  Jewish  problem  in  the 
reaction  of  modern  Western  Jewry  from  medi- 
•eval   conditions.     If  the  accompanying  map  be 


viii  PREFACE 

consulted,  it  will  be  seen  that  the  pressure  of 
Jews  westward  is  not  likely  to  cease  till  the 
Russian  Pale  is  broken  down.  And  the 
Russian  Pale  will  not  be  broken  down  till 
the  Jews  of  Russia  have  succeeded,  like  the 
JcM's  of  England  before  them,  in  asserting 
their  right  to  civil  and  religious  liberty. 
Liberty  in  Russia  is  non-existent ;  when 
Russia  has  learnt  its  blessing,  Russian  Jews 
will  share  in  it.  The  real  problem  of  the 
twentieth  century  is  the  backwardness  of  the 
nations,  not  the  forwardness  of  the  Jews. 
MeanM^hile,  the  westernmost  countries  do  well 
to  protect  themselves.  Great  Britain  is  bound 
to  scrutinise  her  immigi'ants  from  time  to 
time,  and  to  see  that  they  do  not  abuse  her 
receptive  capacity.  But  there  is  no  escape 
from  this  circle.  The  solution  which  would 
make  Roumanian  or  Russian  Jewry  the  type 
and  standard  of  Jewish  life,  and  would  drag 
down  the  Jews,  say,  of  England,  to  the  level 
of  a  persecuted  race,  betraying  the  record  of 
nineteen  centuries,  is  false,  retrograde,  and 
unpractical. 

My  belief  in  the  foredoomed  failure  of  neo- 
Zionism,  my  objection  to  its  leaders'  readiness 
to  "  make  capital,"  in  JNIr  Zangwill's  words,  of 
the   "  longing  for  Palestine "  (as  if  to  say  that 


PREFACE  ix 

the  name  of  Isaiah  has  been  added  to  the 
directorate  of  Zion,  Limited),  and  my  con- 
Wction  that  neither  Turkey  nor  the  Great 
Powers  would  ever  seriously  consider  the 
project,  are  independent  of  my  admiration 
for  Dr  Theodor  Herzl  himself.  I  venture  to 
take  this  opportunity  of  enrolling  myself  among 
his  admirers,  not  at  all  because  I  conceive  that 
he  will  be  otherwise  than  indifferent  to  my 
sentiment,  but  because,  among  many  kind 
things  which  were  said  of  my  Quarterly  article, 
I  was  blamed  in  certain  quarters  for  "  attacking  " 
the  author  of  "  The  Jewish  State  "  and  President 
of  the  Zionist  Congress.  The  attack  on  the 
scheme  must  stand  for  what  it  is  worth,  but 
there  is  nothing  personal  in  its  intention.  I 
have  twice  had  the  pleasure  of  meeting  Dr 
Herzl ;  once,  in  Vienna,  in  1896,  and  again,  in 
London,  this  year.  On  each  occasion  he  has 
allowed  me  to  express  my  disagi-eement  from 
his  views,  and  on  each,  and  especially  on  the 
second,  I  have  been  deeply  sensible  of  the 
single  -  mindedness,  the  devotion,  and  the 
sincerity  which  inspire  the  leader  of  this  hope. 
He  does,  I  beheve,  more  harm  than  good,  but 
the  conclusion  of  the  matter  lies  on  the  knees 
of  the  gods. 

In  preparing  this  Httle   book   for  the   Press, 


X  PREFACE 

I  have  had  the  advantage  of  the  help  of  the 
Rev.  Isidore  Harris,  M.A.,  editor  of  the 
"Jewish  Year  Book,"  in  reading  the  proofs 
and  compiling  the  bibliography,  and  I  am 
further  indebted  to  other  friends  and  corre- 
spondents for  assistance  and  advice.  If  the 
book  does  something  to  promote  the  cause 
of  Jewish  progress  and  reform,  which  the 
writer  has  sincerely  at  heart,  his  purpose  will 
be  thoroughly  fulfilled,  and  his  debt  to  those 
who  have  helped  him  will  be  discharged. 

London,  September  1902. 


CONTENTS 


CHAP.  PAOK 

PREFACE V 

I.   THE   PROBLEM   AND   SOME   SOLUTIONS 1 

II.    ZIONISM   AS   A   SOLUTION 14 

III.  THE   JEWISH   QUESTION    IN    THE    LIGHT   OF  JEWISH   ETHICS 

AND   HISTORY 25 

IV.  PRESENT   CONDITIONS 45 

V.   SPIRITUAL   FORCES   IN    JUDAISM 69 

APPENDIX 81 

BIBLIOGRAPHY 89 


ASPECTS  OF  THE  JEWISH  QUESTION 

CHAPTER  I 

THE    PROBLEM   AND    SOME    SOLUTIONS 

In  the  long  annals  of  Israel  the  calendar  is 
marked  with  red  days  and  with  black.  Reddest 
of  the  red,  for  instance,  is  the  glorious  Fifteenth 
of  Nissan — the  spring  festival  of  liberty — the 
day  of  the  Redemption  from  Egypt  by  the 
hand  of  INIoses  the  Deliverer.  This,  the  earliest 
feast  of  freedom,  is  still  religiously  celebrated 
by  the  Jews  with  the  fine  old  hymn  of 
liberation : 

"  I  will  sing  urto  the  Lord,  for  he  hath 
triumphed  gloriously :  the  horse  and  his  rider 
hath  he  thrown  into  the  sea.  .  .  .  The  Lord 
shall  reign  for  ever  and  ever." 

A  black  day  is  the  fateful  Ninth  of  Ab 
(corresponding  to  a  date  in  August),  which 
the  Jews  observe  as  the  anniversary  of  the 
destruction  of  the  Temple  of  Jerusalem,  by 
Nebuzaradan,  chief  of  the  guard  to  Nebuchad- 
nezzar.     The   fast   appointed   for  this    date    is 

A 


2    THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

no     longer,    we     believe,    universal    in    Israel, 
though  the  Jew  repeats  the  words  of  Jeremiah : 

"Is  there  no  balm  in  Gilead ;  is  there  no 
physician  there  ?  .  .  .  For  death  is  come  up 
into  our  windows,  and  is  entered  into  our 
palaces,  to  cut  off  the  children  from  without, 
and  the  young  men  from  the  streets." 

But  the  nearness  of  the  white  fast  in  Tishri 
(in  September  or  October),  which  is  literally 
kept  as  a  solemn  day  of  fasting  and  atonement 
at  the  end  of  the  penitential  season,  and  before 
the  week  of  rejoicing,  has  detracted  a  little 
from  the  severity  of  the  ordinance  for  the  fast 
of  Ab.  Still,  it  is  marked  with  black  in  that 
curiously  complicated  calendar,  with  its  sacred 
new  year  and  its  civil  new  year,  its  Greek 
astronomy  and  Babylonian  nomenclature,  its 
refinements  of  Rabbinical  law,  unafFrighted  by 
Copernican  astronomy,  and  its  wonderful 
procession  of  feast-days  and  fast-days — Simchat 
Torah,  Hanukah,  Puriin,  Sebuyot — names  that 
have  been  music  in  the  ears  of  countless 
generations  of  Israelites,  in  Zion  and  in  exile, 
and  that  come  home  to  them  to-day — come 
verily  to  their  homes — with  so  intimate  a 
thrill. 

Time  has  added  to  the  record.  February 
the  4th,  for  instance,  is  marked  in  the 
calendar  of  English  Jews  as  Resettlement 
Day — the   supposed   anniversary   of  Cromwell's 


I]  BLACK  DAYS  3 

repeal  of  the  prohibition  in  1655 ;  and  two 
hundred  years  later  we  come  to  July  the  26th, 
1858,  when  Baron  Rothschild  took  his  seat  in 
the  House  of  Commons.  It  had  required 
nearly  six  centuri«;s  for  this  victory  of  tolerance 
after  the  expulsion  of  the  Jews  in  1290.  But 
the  mediaeval  additions  to  the  Jewish  calendar 
consist,  for  the  most  part,  of  days  marked 
with  black.  The  index  to  Graetz,  in  the 
last  volume  of  his  "  History  of  the  Jews,"  is 
eloquent  at  this  point.  There  are  twenty 
references  to  Jewish  expulsions  from  European 
countries,  ranging  from  the  eleventh  century 
right  down  to  the  eighteenth  ;  and  besides  these, 
there  is  the  black  list  of  Jewish  massacre  and 
persecution  :  "  Jews  massacred  in  Alsace,"  "  Jews 
massacred  in  Alexandria,"  "Jews  massacred  in 
France,"  "Jews  massacred  in  Germany,"  four 
times  in  a  hundred  years,  "  Jews  massacred  in 
Poland,"  "in  London,"  "in  Norwich,"  "in 
Spain,"  "Jews  oppressed  in  North  Africa," 
"  Jews  persecuted  in  Brandenburg " — up  and 
down  the  Jewish  year  these  entries,  and 
entries  like  these,  commemorate  in  a  line  of 
cold  print  the  unspeakable  agony  and  suffering 
of  the  long-drawn-out  Middle  Ages. 

Time  is  still  adding  to  the  record.  The  last 
day  marked  with  black  in  the  almanac  of  Israel 
is  perhaps  the  blackest  of  all  because  it  comes 
so   late   in   his   annals.      At    the    end    of    the 


4     THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

nineteenth  century,  which  JNIr  Gladstone  in  his 
hasty  way  described  as  an  era  of  emancipation, 
the  Jews  might  surely  have  expected  that 
active  persecution  would  cease,  and  that  they 
would  be  free  to  devote  themselves  to  the 
work  of  conquering  and  correcting  the  passive 
forces  of  prejudice  and  disUke.  Yet,  according 
to  the  contributor  of  the  admirable  article 
"  Anti-Semitism "  in  the  first  volume  of  the 
new  "Jewish  Encyclopaedia,"^  the  birthday  of 
that  movement  and  its  father  are  both  of  very 
recent  memory.  There  was  a  dissolution  of 
the  German  Imperial  Diet  in  the  late  summer 
of  1878,  shortly  after  Hodel's  attempt  on  the 
Ufe  of  the  old  Emperor  A¥illiam.  This  event 
was  represented  as  the  work  of  Socialists, 
and  Socialism  is  notoriously  atheistic.  The 
Social  Democrats  of  the  Fatherland  are  the 
leaders  of  the  revolt  against  conventional 
religion.  Here,  then,  the  party  wire-pullers 
found  a  unique  opportunity.  The  general 
election  of  July  the  30th,  1878,  brought  an 
increase  of  Conservative  members ;  and  "  this," 
continues  the  ^viiter  of  the  article,  "may  be 
considered  the  birthday  of  anti  -  Semitism." 
Later  on  in  the  same  paragraph  we  learn 
that  Adolf  Stocker,  the  Court  chaplain,  was 
the  author  of  the  cry.  The  Emperor  has 
since   had  good   cause  to   rid   himself   of    this 

1  New  York :  Funk  &  Wagual. 


I]  BIRTHDAY  OF  ANTI-SEMITISM  5 

turbulent  priest.  Stocker  has  been  unfrocked, 
and  the  broadcloth  SociaHsm,  which  his  preach- 
ments estabhshed,  is  no  longer  an  engine 
of  much  political  force.  But  the  mischief  was 
done.  Stocker's  influence  went  to  found  the 
party  of  Christian  Socialists,  which  was  to 
"  win  the  masses  of  the  people  to  the  Con- 
servative programme  "  by  a  judicious  admixture 
of  socialistic  ingredients. 

Or  take  the  similar  account  of  the  matter 
from  the  first  supplementary  volume  to  the 
"  Encyclopaedia  Britannica"  : — 

"  Anti-Semitism,"  declares  the  wiiter,  "  is, 
then,  exclusively  a  question  of  European  politics, 
and  its  origin  is  to  be  found  not  in  the  long 
struggle  between  Europe  and  Asia,  or  between 
the  Church  and  the  Synagogue,  which  filled  so 
much  of  ancient  and  medieval  history,  but  in  the 
social  conditions  resulting  from  the  emancipa- 
tion of  the  Jews  in  the  middle  of  the  19th 
century.  .  .  .  Towards  the  end  of  1879  it  spread 
with  sudden  fury  over  the  whole  of  Germany. 
This  outburst,  at  a  moment  when  no  new 
financial  scandals  or  other  illustrations  of  Semitic 
demoralisation  and  domination  were  before  the 
public,  has  never  been  fully  explained.  It  is 
impossible  to  doubt,  however,  that  the  secret 
springs  of  the  new  agitation  were  more  or  less 
directly  supplied  by  Prince  Bismarck  him- 
self. .  .  .  He  began  to  recognise  in  anti- 
Semitism  a  means  of  '  dishing '  the  Judaized 
liberals,  and  to  his  creatures  who  assisted  him  in 
his  press  campaigns  he  dropped  significant  hints 
in  this  sense  (Busch,  Bismarck,  ii.  453-54  ;  iii.  16). 


6    THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

He  even  spoke  of  a  new  KuUu^^Jcampf  agamst  the 
Jews  (ibid.,  ii.  p.  484).  How  these  hints  were 
acted  upon  has  not  been  revealed,  but  it  is  suffi- 
ciently instructive  to  note  that  the  final  breach 
with  the  National  Liberals  took  place  in  July, 
1879,  and  that  it  was  immediately  followed  by 
a  violent  revival  of  the  anti-Semitic  agita- 
tion. ...  In  October  an  anti-fSemitic  league 
was  founded  in  Berlin  and  Dresden.  .  .  .  The 
leadership  of  the  agitation  was  now  definitely 
assumed  by  a  man  who  combined  with  social 
influence,  oratorical  power,  and  inexhaustible 
energy,  a  definite  scheme  of  social  regeneration 
and  an  organisation  for  carrying  it  out.  This 
man  was  Adolf  Stoecker  (born  1835),  one  of  the 
Court  Preachers.  .  .  .  The  Conservatives  sup- 
ported him,  partly  to  satisfy  their  old  grudges 
against  the  Liberal  bourgeoisie,  and  partly  because 
Christian  Socialism,  with  its  anti-Semitic  appeal 
to  ignorant  prejudice,  was  likely  to  weaken  the 
hold  of  the  Social  Democrats  on  the  lower 
classes." 

To  the  black  days,  accordingly,  in  the  me- 
morial calendar  of  Israel,  July  the  30th,  1878,  is 
now  indelibly  added.  Twenty  years  earlier, 
almost  to  a  day,  Baron  Rothschild,  as  we  have 
seen,  had  taken  his  seat  in  the  British  House  of 
Commons,  thus  ending,  for  England  at  least,  the 
long  history  of  religious  disability.  And  now 
the  interminable  cycle  was  renewed :  anti- 
Semitism  was  born  in  Germany.  We  may 
minimise  the  movement  as  we  will,  and  carefully 
discriminate  between  anti-Semitism  and  anti- 
Judaism,     between     Stacker's     propaganda     of 


I]  THE   INTERMINABLE   CYCLE  7 

Christian  Socialism,  involving  a  boycott  of 
financiers,  and  Torquemada's  programme  of 
Christianisation,  involving  the  burning  of 
heretics ;  yet  the  fact  remains  that  at  the 
opening  of  the  twentieth  century,  as  at  the 
opening  of  the  sixteenth,  there  is  antagonism 
towards  the  Jews,  varying  locally  in  its  degree 
of  intensity,  from  the  active,  legislative  per- 
secution in  Roumania,  to  the  Commission  on 
Alien  Immigration,  demanded  by  the  conditions 
in  this  country.  From  the  extreme  south-east  to 
the  extreme  north-west  of  Europe,  the  path  of 
religious  liberty  is  crossed  by  that  shadow. 
In  the  careful  words  of  the  editor  of  "  The 
Jewish  Year  Book  "  : 

"  The  dawn  of  the  twentieth  century  finds  the 
Jews  in  many  countries  groaning  under  dis- 
abiUties  .  .  .  which  seem  to  mock  at  all  ideas  of 
human  progress.  As  one  reads  of  them,  one 
almost  fancies  that  time  must  have  moved 
backward  instead  of  forward.  .  .  .  For  the  un- 
pleasant truth  is  forced  upon  us  that  a  large 
portion  of  Europe  is  still  plunged  in  the  darkness 
of  the  Middle  Ages." 

Why  is  this  ?  Why  are  the  Jews,  who  still 
worship  the  God  of  their  fathers,  subject  to  this 
terrible  fate  ?  Why,  when  they  have  been 
released  from  their  religious  ghetto,  are  they 
thrust  back  into  a  ghetto  of  racial  segregation  ? 
Why,  when  they  have  hardly  relaxed  the  rigour 
of  their  fast  for  Zion,  are  synagogues  fired  to-day 


8    THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

by  riotous  crowds  in  Germany,  Algeria,  and 
elsewhere?  Why,  when  they  still  observe  the 
day  of  emancipation  from  Pharaoh,  has  a  new 
Moses  arisen  with  the  same  promise  as  of  old, 
to  lead  them  out  of  the  house  of  bondage 
into  a  land  flowing  with  milk  and  honey,  as 
in  the  new  Zionism,  with  Dr  Herzl  as  its 
prophet  ? 

The  authorities  lend  us  scant  aid  in  answer- 
ing these  questions.  The  non-Jewish  writers 
on  the  subject,  whose  books  we  have  examined 
for  the  purpose,  seem  to  lack  both  breadth  and 
precision  of  view.  Three  such  books  lie  before 
us.  Something,  doubtless,  must  be  allowed  for 
the  apostolic  preoccupation  of  JNIr  Baron,  author 
of  "  The  Ancient  Scriptures  and  the  JNIodern 
Jew,"^  who  unctuously  commends  his  volume, 
"the  result  of  spare  moments  saved  in  a  very 
busy  life  of  service  for  Christ  among  His  own 
nation,  to  Him  who  condescends  to  bless  the 
things  that  are  weak  and  small,"  and  who  wiites 
that  the  Jewish  question  "is  fast  becoming  an 
international  one."  "  To  the  Bible  student,"  he 
avers,  "  with  the  key  of  the  future  in  his  hand, 
it  is  very  interesting  to  watch  some  of  the  more 
recent  phases  in  the  development  of  this  ques- 
tion," and  to  observe  how  "  the  great  God  is,  in 
His  providence,  now  rapidly  preparing  the  way 
for  its  final  and  only  possible  solution."  What 
'  Hodder  &  Stoughton,  1900. 


I.]  A  CONVERSIONIST'S   VIEW  9 

this  solution  is  to  be  is  explained  with   chory- 
bantic  touches  on  page  179  : — 

"  Jesus  is  the  Way :  '  No  man  cometh  to 
the  Father  but  by  Me.'  There  is  no  other  way. 
Jesus  is  the  Truth,  the  full  and  whole  truth  of 
God :  '  The  law  was  given  by  JMoses  ;  grace  and 
truth  came  by  Jesus  Christ.'  And  Jesus  is 
Life :  '  This  is  life  eternal  that  they  might  know 
Thee,  the  only  true  God  and  Jesus  Christ  whom 
Thou  hast  sent.'  Although  the  Jews  have  the 
law,  they  cannot  come  to  God,  because  Jesus  is 
the  Way.  Although  they  have  the  Old  Testa- 
ment, they  do  not  know  the  truth,  because  Jesus 
is  the  Truth  and  Life !  Until  we  come  to  see 
Jesus,  until  we  come  to  the  atonement  He  made 
for  us,  until  we  come  to  know  the  '  Lamb  of 
God,'  we  do  not  know  God  the  Father.  Yes, 
there  are  sighs ;  there  are  misgivings ;  there  are 
fears ;  there  are  mournings ;  there  are  longings 
in  the  human  heart  towards  God — but  adoption 
and  true  spiritual  life  there  is  none,  where  Christ 
has  not  kindled  it.  Israel  in  its  i^resent  state, 
the  Christless  Israel,  shotvs  this  to  the  whole 
umid.  Notwithstanding  the  great  activity  and 
energy  of  the  religious  life  of  the  Jews,  they 
have — we  say  it  with  great  sorrow — no  life 
indeed — what  they  have  is  all  carnal — and  this 
accounts  for  the  phenomena  that  they  have 
not  been  of  much  spiritual  use  to  the  world 
since  Christ's  coming.  In  Christ  alone  will 
Israel  live  again  and  he  a  blessing  to  the 
world.'' 

The  "  final  and  only  possible  solution "  is 
postponed,  it  will  be  observed,  to  a  somewhat 
indefinite   date,   and,  leaving  Mr  Baron   on  his 


10    THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

watch-tower,  we  turn  for  counsel  to  My  Arnold 
White.  It  was  his  lofty  purpose,  he  tells  us, 
in  publishing  "  The  Modern  Jew,"  ^  "  to  make 
the  people  of  England  think."  They  are  to 
think  to  the  following  effect : — 

"  England,"  he  writes,  "  is  in  this  dilemma : 
she  is  either  compelled  to  abandon  her  secular 
practice  of  complacent  acceptance  of  every 
human  being  choosing  to  settle  on  these  shores, 
or  to  face  the  certainty  of  the  Jews  becoming 
stronger,  richer,  and  vastly  more  numerous ; 
with  the  corresponding  certainty  of  the  Press 
being  captured  as  it  has  been  captured  on  the 
Continent,  and  the  national  life  stifled  by  the 
substitution  of  material  aims  for  those  which, 
however  faultily,  have  formed  the  unselfish  and 
imperial  objects  of  the  Englishmen  who  have 
made  the  Empire.  .  .  .  The  conclusion,  there- 
fore, seems  obvious,  that  either  the  situation 
must  be  dealt  with,  i.e.  by  Europe  as  a  whole, 
or  an  alarming  outbreak  against  the  race,  the 
members  of  which  are  always  in  exile  and 
strangers  in  the  land  of  their  adoption,  will 
result,  and  the  clock  of  civilisation  will  thus 
be  thrown  back  for  a  hundred  years.  .  .  .  The 
Jewish  question,  however  difficult,  is  not 
insoluble." 

Here,  again,  a  solution  is  held  possible,  and 
at  a  date  not  quite  as  remote  as  that  selected 
by  Mr  Baron.  But  INlr  White  reaches  his 
conclusion  through  a  series  of  premisses  which 
cannot  be  accepted  without  demur.  The 
contingencies  which  he  states  as  certainties,  by 
^  Heineman  &  Co.,  1899. 


i]  ENGLAND'S   "DILEMMA"  11 

a  common  rhetorical  device,  are,  if  not 
fallacious,  at  least  open  to  argument.  Will 
Jews  become  ''  stronger,  richer,  and  vastly 
more  numerous "  ?  Have  they  '*  captured  the 
Press  on  the  Continent "  ?  Is  the  British 
Press  likely  to  be  captured  ?  Do  Jews  "  stifle 
national  life  "  by  introducing  "  material  aims  "  ? 
And  were  "the  Englishmen  who  have  made 
the  Empire  "  moved  by  "  unselfish  and  imperial 
objects"?  Mr  White  himself,  in  another  jour- 
nalistic capacity,  has  something  different  to  say 
at  this  point.  And  all  these  points,  it  is  to 
be  noted,  when  it  comes  to  an  attack  on  the 
Jews,  are  chosen  as  unassailable  first  truths. 

Next,  we  pass  from  the  special  pleader  to 
a  book  vouched  for  by  the  Toynbee  Hall 
mark.  Mr  James  Bryce,  who  contributes 
the  preface  to  "  The  Jew  in  London,"  ^  states 
that  one  of  its  authors,  "though  fair  and  even 
friendly,  has  no  special  personal  ground  of 
sympathy  with  the  Jewish  race  or  religion," 
and  that  the  other,  though  a  Jew,  is  "  sufficiently 
detached  and  independent  to  perceive  the 
defects  of  his  nation  [race  ?],  and  sufficiently 
candid    to    admit    these    defects."      And    the 

^  "  The  Jew  in  London  :  A  Study  of  Racial  Character  and 
Present-day  Conditions.  Being  two  essays  prepared  for  the 
Toynbee  trustees  by  C.  Russell,  B.A.,  and  H.  S.  Lewis,  M.A., 
with  an  Introduction  by  Canon  Barnett,  and  a  Preface  by  the 
Right  Hon.  James  Bryce,  M.P.  With  a  new  Map  by  Geo.  E. 
Arkell."    Fisher  Unwin,  1900. 


12    THE  PROBLEM  AND  SOME  SOLUTIONS  [chap. 

claim  to  impartiality,  which  Mr  Bryce  advances 
for  the  volume,  is  repeated  by  Canon  Barnett, 
who  states  in  his  introduction  that  "the  object 
of  these  essays  is  to  assist  their  readers  to  a 
right  answer,  and  therefore  to  a  right  policy." 
The  reader  may  pray  with  Mr  Baron,  or  he 
may  curse  with  INIr  White ;  to  what  emotional 
or  intellectual  exercise,  we  wonder,  do  the 
Toynbee  essayists  invite  him,  in  the  solution 
of  the  Jewish  question  and  the  discovery  of 
the  "right  answer." 

"  The  Whitechapel  problem,"  declares  Mr 
Kussell,  "  turns  out  to  be  European  in  scope, 
and  it  is  not  much  less  bewildering  in  its  inner 
complexity  than  in  the  immense  range  over 
which  it  spreads  itself.  Besides  being  part 
of  a  larger  question,  it  contains  a  multitude 
of  smaller  ones,  and  opens  up  a  field  of  inquiry 
in  which  racial,  industrial,  and  religious 
questions  are  bound  up  with  one  another  and 
refuse  to  be  dissociated." 

After  this  exordium,  which  rather  takes  away 
the  breath,  his  conclusion  reads  a  trifle  tamely: 

"  There  is  only  the  choice  of  going  forward 
or  backward.  .  .  .  Reform  and  Zionism  are 
the  broad  alternatives.  ...  It  is  easy  to 
understand  the  antipathy  which  the  great 
body  of  Jews  naturally  feel  towards  the 
prospect  of  assimilation.  They  have  too  much 
pride  of  race  to  relish  the  idea  of  complete 
absorption.  But  (at  least  from  the  Gentile 
standpoint)    it    is    no    less    hard    to     see     the 


I.]  EXPULSION   OR  ABSORPTION  13 

justification  than  the  practicabihty  of  a  pohcy 
of  continued  separatism.  There  is  doubtless 
a  loss  in  every  departure  fi'om  historic 
traditions ;  but  if  these  traditions  have  out- 
lived their  value  and  purpose,  or  even  acquired 
a  mischievous  tendency,  the  loss  may  be  more 
than  counterbalanced.  It  is  pitiful  also,  no 
doubt,  to  witness  the  decay  of  a  religion  which 
has  gone  far  in  many  lives  to  transfigure,  or 
at  least  to  render  tolerable,  the  harsh  conditions 
of  slum  life.  .  .  .  On  the  whole,  if  the  gains 
and  losses  of  assimilation  could  be  reckoned 
against  one  another,  there  seems  little  doubt 
on  which  side  the  balance  v/ould  be  found." 

Starting  from  different  points,  and  aiming 
at  different  goals,  our  authors  accordingly 
agree  that  the  Jewish  question  is  international, 
to  be  solved  by  a  concert  of  the  Powers  acting 
on  the  watchword  of  "  Aut  disce  aut  discede  !  " 
The  Jews  are  to  disappear — by  religious  con- 
version, according  to  Mr  Baron ;  by  legislative 
exclusion,  according  to  Mr  White ;  by  social 
assimilation,  according  to  INIr  Russell.  But  go 
they  must,  if  England  is  to  be  saved. 


CHAPTER   II 

ZIONISM    AS    A   SOLUTION 

It  is  remarkable  that  a  section  of  the  Jews 
has  reached  the  same  conclusion  by  a  different 
road.  In  the  eyes  of  non- Jewish  writers,  whom 
we  need  not  pursue  through  the  viler  alleys 
of  anti-Semitism,  the  "problem"  is  that  the 
Jews  are  at  once  too  rich  and  too  poor.  In 
Jewish  eyes,  the  problem  is  how  to  escape 
persecution.  It  is  just  twenty  years  ago,  in 
September  1882,  that  an  anonymous  pamphlet 
(by  Dr  Leon  Pinsker),  since  translated  into 
English  under  the  title  of  "  Self-Emancipation," 
as  No.  1  of  the  "Jewish  National  Series,"  laid 
down  as  a  first  principle  of  faith  and  practice  : — 

"  The  international  Jewish  question  must 
undergo  a  national  solution.  Our  national 
regeneration  can  take  place,  of  course,  only 
very  slowly.  But  we  must  take  the  first  step, 
and  our  successors  will  have  to  follow.  .  .  . 
The  national  regeneration  of  the  Jews  must 
be  initiated  by  a  congress  of  Jewish  notables. 
.  .  ,  As  matters  stand,  the  financial  execution 
of  the  undertaking  does  not  present  unsur- 
mountable  difficulties." 


CHAP.  11.]  PINSKER   AND   HERZL  15 

Thus  the  disappearance  of  the  Jews  was  urged 
on  themselves  by  themselves.  To  the  solutions 
of  the  "  international  problem "  offered  by  Mr 
Baron,  Mr  White,  and  Mr  Russell,  we  have  now 
to  add  that  of  Dr  Pinsker  —  the  solution  of 
Zionism,  or  the  nationalisation  of  the  Jews. 

The  present  leader  of  this  movement,  and 
President  of  the  Zionist  Congress,  is  Dr 
Theodor  Herzl,  whose  monograph,  "  A  Jewish 
State  :  an  Attempt  at  a  Modern  Solution  of  the 
Jewish  Question,"  has  likewise  been  translated 
(David  Nutt,  1896,  Is.),  and  has  the  further 
advantage  of  being  fourteen  years  later  than 
Dr  Pinsker's. 

Dr  Herzl  was  a  journalist  in  Vienna  at  the 
time  of  the  Lueger  municipality.  He  is  now 
the  accepted  leader  of  the  movement  known 
as  Zionism  ;  and  at  the  annual  Zionist  Congress 
this  redoubtable  IMoses  from  the  Press  -  club 
rekindles  the  prophetic  fire  which  shone  on 
the  face  of  the  Deliverer.  His  original 
manifesto  proposed  to  found  the  Jewish  State 
in  Western  Asia  or  South  America.  Since 
then  he  has  selected  Palestine,  as  being  the 
ancient  home  of  the  Jews,  and  possessing  a 
glamour  to  attract  the  ignorant  victims  of 
Continental  hate.  His  notion  apparently  is 
that  the  Sultan  of  Turkey  will  sell  the  province 
to  the  Jews — Dr  Pinsker  shared  this  delusion 
— and  that  the  European  powers  will  guarantee 


16  ZIONISM   AS   A   SOLUTION  [chap. 

its  integi'ity  as  a  fifth-rate  buffer  State — the 
wildest  notion,  to  our  thinking,  which  an 
ambitious  journalist  has  ever  based  on  a  neglect 
of  political  facts  and  an  indifference  to  rehgious 
belief.  For  the  Herzl  variant  of  Zionism, 
though  it  successfully  deludes  a  heterogeneous 
crowd  of  foreign  enthusiasts,  is  an  unfortunate 
compromise  between  two  quite  opposite  ideas. 

The  restoration  of  the  Jews  to  the  land  of 
their  old  independence  may  occur  in  one  of  two 
ways.  It  may  be  by  the  concerted  act  of  the 
Governments  of  the  countries  of  their  dispersion, 
devised  as  a  measure  of  self-protection  against 
the  spread  of  the  Jews ;  or  by  the  fulfilment  ot 
prophecy  when  the  Jewish  mission  is  complete. 
The  first  is  the  creed  of  good  anti  -  Semites, 
the  second  of  orthodox  Jews.  The  orthodox 
Jew  recognises  a  divine  purpose  in  his  exile.  He 
is  where  he  is  for  some  purpose.  By  his  mere 
survival  and  patience  he  is  serving  some  divine 
end.  He  is  a  witness  and  a  priest,  and  he  may 
not  interrupt  the  mission  of  his  race  to  save  his 
own  poor  skin.  But  Dr  Herzl's  plan  makes 
short  work  of  the  spiritual  element  in  the  new 
exodus  of  Jewiy.  He  would  force  the  hand  of 
Providence.  The  restoration,  instead  of  occur- 
ring as  the  appointed  end  of  the  dispersion,  would 
be  interpolated  in  the  middle  of  it  as  a  means  of 
evading  its  obligations.  This  plan,  which  is  a 
travesty  of  Judaism,  is  equally  futile  as  state- 


n.]  THE   RESTORATION   IDEA  17 

craft.  There  is  not  the  least  disposition  on 
the  part  of  the  great  powers  of  Europe  to  see 
the  wealth  and  talent  of  Israel  pass  into  the 
hands  of  the  Sultan,  nor  yet  to  see  the  Holy 
Land  invaded  by  a  crowd  of  Jews,  still  less  to 
complicate  the  Eastern  question  by  planting 
another  weak  State  in  that  troublesome  ward 
of  invahds. 

The  unaccustomed  meekness  of  the  scheme  is, 
perhaps,  its  most  surprising  feature.  Isaiah  said : 
"  Gentiles  shall  come  to  thy  light,  and  kings  to 
the  brightness  of  thy  rising.  Break  forth  into 
joy,  sing  together,  ye  waste  places  of  Judah,  for 
the  Lord  hath  comforted  his  people.  Say  unto 
Jerusalem,  thou  shalt  be  built ;  and  to  the  temple, 
thy  foundation  shall  be  laid."  On  these  passages, 
and  passages  like  these,  the  Jews  have  based 
their  faith  in  the  Messiah,  whether  personal  or 
impersonal,  at  whose  coming  the  nations  of 
Christendom  will  be  eager  to  take  hold  of  their 
skirts  ;  and  the  people  which  is  permitted  to  look 
forward  to  so  splendid  a  destiny  as  this,  which 
keeps  itself  severely  apart  in  order  to  be  ready 
to  fulfil  it  when  the  appointed  time  shall  have 
arrived,  is  forgiven  by  all  just  men  for  the  touch 
of  racial  arrogance  inevitable,  perhaps,  to  those 
who  live  in  the  light  of  such  a  mission.  But 
now,  contrast  with  Isaiah  and  his  appeal  to 
racial  pride,  the  apologetic  tone  of  Dr  Herzl  in 
defining  the  destiny  of  his  race : 


18  ZIONISM   AS   A   SOLUTION  [chap. 

"  The  departure  of  the  Jews,"  he  writes,  in  his 
introduction  to  the  "  Jewish  State,"  "  will  involve 
no  economic  disturbances,  no  crises,  no  persecu- 
tions ;  in  fact,  the  countries  they  abandon  will 
revive  to  a  new  period  of  prosperity.  There  will 
be  an  inner  migration  of  Christian  citizens  into 
the  positions  evacuated  by  Jews.  .  .  .  The  Jews 
will  leave  as  honoured  friends,  and  if  some  of 
them  return,  they  will  receive  the  same  favourable 
welcome  and  treatment  at  the  hands  of  civilised 
nations  as  is  accorded  to  all  foreign  visitors. 
Their  exodus  will  have  no  resemblance  to  a 
flight,  for  it  will  be  a  well-regulated  expedition 
under  control  of  public  opinion." 

A  flight,  accordingly,  which  is  no  flight,  an 
abandonment  and  an  evacuation — this  is  the 
modern  rendering  of  the  Messianic  hope ; 
instead  of  Gentiles  coming  to  the  light,  Dr 
Herzl  oflers  the  pretty  picture  of  Jews  content, 
like  foreign  visitors,  with  a  "  favourable  welcome 
and  treatment."  We  have  called  this  a  travesty 
of  Judaism.  But  it  is  worse  than  satire — it  is 
treason.  Dr  Herzl  and  those  who  think  with 
him  are  traitors  to  the  history  of  the  Jews,  which 
they  misread  and  misinterpret.  They  are  them- 
selves part-authors  of  the  anti-Semitism  which 
they  profess  to  slay.  For  how  can  the  European 
countries  which  the  Jews  propose  to  "  abandon  " 
justify  their  retention  of  the  Jews  ?  and  why 
should  civil  equality  have  been  won  by  the 
strenuous  exertion  of  the  Jews,  if  the  Jews  them- 
selves are  to  be  the  first  to  "evacuate"  their 


n.]  THE   MILLENNIUM   ANTICIPATED        19 

position,  and  to  claim  the  bare  courtesy  of 
"  foreign  visitors  "  ?  We  recall,  perforce,  the 
debates  in  the  House  of  Commons  of  1833. 
Lord  JNIacaulay,  speaking  in  committee  on  behalf 
of  the  removal  of  disabilities,  said  : 

"  Another  objection  which  has  been  made  to 
this  motion  is  that  the  Jews  look  forward  to  the 
coming  of  a  great  deliverer,  to  their  return  to 
Palestine,  to  the  rebuilding  of  their  temple,  to 
the  revival  of  their  ancient  worship,  and  that, 
therefore,  they  will  alwaj^s  consider  England,  not 
their  country,  but  merely  as  their  place  of  exile. 
But  surely,  su%  it  would  be  the  gi'ossest  ignorance 
of  human  nature  to  imagine  that  the  anticipation 
of  an  event  which  is  to  happen  at  some  time 
altogether  indefinite  .  .  .  can  ever  occupy  the 
minds  of  men  to  such  a  degree  as  to  make  them 
regardless  of  what  is  near  and  present  and  certain. 
.  .  .  Are  we  to  exclude  all  millenarians  from 
Parliament  and  office.  .  .  .  ? " 

Fourscore  years,  a  strong  man's  lifetime,  make 
a  short  instalment  of  the  JNIillennium,  but  if  Dr 
Herzl's  plan  for  the  political  restoration  of  the 
Jews  has  to  be  taken  into  serious  account,  then 
Macaulay  was  wrong,  and  his  "  grossly  ignorant " 
opponents  were  right  in  their  view  of  human 
nature. 

But  the  scheme  is  foredoomed  to  failure.  Dr 
Herzl  has  traded — we  know  no  better  word — on 
the  resources  of  prophecy.  Zion  is  a  magical 
name  in  the  ears  of  the  ignorant  victims  of 
Russian  and  Roumanian  persecution ;  and  though 


20.  ZIONISM   AS   A   SOLUTION  [chap. 

Dr  Herzl  was  indifferent  at  first  whether  he  led 
them  to  Argentina  or  to  Palestine,  he  quickly 
perceived  the  commercial  value  of  keeping  the 
name  of  the  old  firm  on  his  prospectus.  Not 
even  Mr  Zangwill,  ardent  Zionist  though  he  is, 
can  evade  the  logic  of  this  conclusion.  "  Pales- 
tine, indeed,  but  an  afterthought,"  he  admits  on 
page  395  of  his  "  Dreamers  of  the  Ghetto  "  :  "an 
aspiration  of  unsuspected  strength,  to  be  utilised 
— like  all  human  forces  —  by  the  maker  of 
history.  States  are  the  expression  of  souls ; 
in  any  land  the  Jewish  soul  could  express  itself 
in  characteristic  institutions,  would  shake  off 
the  long  oppression  of  the  ages,  and  renew  its 
youth  in  touch  with  the  soil.  Yet  since  there 
is  this  longing  for  Palestine,  let  us  make 
capital  of  it — capital  that  will  return  its  safe 
percentage."  Was  there  ever  a  more  cynical 
confession  of  the  commercialisation  of  a  spiritual 
idea  ?  And  the  promoters  knew  their  public. 
Poor  Jews,  who  would  have  preferred  the 
fleshpots  of  Egypt  to  the  unknown  terrors  of 
South  America,  jumped  at  the  sound  of 
Jerusalem.  To  die  in  Palestine  is  their 
ambition ;  the  restoration  is  their  waking 
dream ;  and  Dr  Herzl,  with  ingenious 
effrontery,  represented  his  scheme  of  evading 
the  mission  of  the  exiles,  and  their  duty  to 
the  lands  of  their  dispersion,  as  a  fulfilment  of 
the  ancient  prophecy. 


n.]  COMPARATIVE   FAILURE  21 

The  measure  of  success  which  he  has  achieved 
is  that  of  the  ofF-chance.  "  The  Jews,"  as  he 
himself  wrote,  "  have  dreamt  this  kingly  dream 
all  through  the  long  nights  of  their  history. 
'  Next  year  in  Jerusalem '  is  their  old  phrase. 
Now  comes  the  opportunity  to  prove  that  the 
dream  may  be  converted  into  a  Hving  reality  " — 
and  to  the  extent  of  the  possibility  of  the  ofF- 
chance  Dr  Herzl's  backers  support  him.  He 
might  be  right.  The  opportunity,  stated  with 
so  much  skill,  might  be  the  trumpet-call  to 
Zion ;  at  least  the  ears  of  Ghetto  Hebrews, 
bewildered  with  the  cries  of  hate,  might  well 
be  eager  to  accept  another  false  prophet  as  the 
Redeemer.  The  mistake  has  been  committed 
before,  not  once  but  many  times,  since  the 
gi-ave  warning  was  uttered,  "  For  they  prophesy 
falsely  unto  you  in  JNIy  name  ;  I  have  not  sent 
them,  saith  the  Lord."  Nor,  indeed,  is  Dr 
Herzl's  success  commensurate  at  all  with  his 
anticipations  in  1896.  Then  he  wrote :  "  I 
imagine  that  Governments  will,  either  volun- 
tarily or  under  pressure  from  the  anti-Semites, 
pay  certain  attention  to  this  scheme ;  and  they 
may  perhaps  actually  receive  it  here  and  there 
with  a  sympathy  which  they  also  show  to  the 
Society  of  the  Jews."  This  expectation  remains 
unfulfilled.  The  Western  Governments  have 
shown  not  the  least  disposition  to  invite  an 
outburst    of   anti-Semitism    by    acknowledging 


22,  ZIONISM   AS   A   SOLUTION  [chap. 

their  Jews  as  strangers ;  and,  as  to  the  inter- 
views with  the  Sultan  of  Turkey  which  Dr 
Herzl  has  enjoyed,  it  is  ah-eady  fairly  certain 
that  his  Majesty  has  been  smiling  in  his  sleeve. 
But  the  Congress  has  been  founded,  and  it  is 
addressed  each  year  by  "  impassioned  rhetori- 
cians," whose  structure  in  the  clouds  is  already 
beginning  to  reveal  little  signs  of  rifts  and 
flaws.  We  may  be  permitted  to  quote  the 
picturesque  account  of  such  a  gathering  from 
the  reporter's  pen  of  Mr  Zangwill,  who,  as  a 
friend  of  the  movement,  if  called  as  a  witness 
on  the  other  side,  will  give  evidence  of  supreme 
importance.     He  writes  : 

"As  no  two  of  the  leaders  are  alike,  so  do 
the  rank-and-file  fail  to  resemble  one  another. 
Writers  and  journalists,  poets  and  novelists  and 
merchants,  professors  and  men  of  professions — 
t3^pes  that  once  sought  to  slough  their  .Jewish 
skins  and  mimic,  on  Darwinian  principles,  the 
colours  of  the  environment,  but  that  now,  with 
some  tardy  sense  of  futility  or  stir  of  pride, 
proclaim  their  brotherhood  in  Zion — they  are 
come  n'om  many  places ;  from  far  lands  and 
from  near ;  from  uncouth,  unknown  villages  of 
Bukowina  and  the  Caucasus,  and  from  the  great 
European  capitals ;  thickest  from  the  pales  of 
persecution,  in  rare  units  from  the  free  realms 
of  England  and  America — a  strange  phantas- 
magoria of  faces, — " 

and,  it  may  fairly  be  added,  a  strange  founda- 
tion of  a  State.     Pole,  Hungarian,  Roumanian, 


n.]  ENGLISH  JEWS   AND  "ZIONISM  23 

Frenchman,  Dutchman,  German,  Russian, 
Egyptian,  Swede  —  how  shall  these  be  welded 
together  into  a  single  republic,  pent  closely 
between  the  desert  and  the  sea?  "As  an 
attempt  to  realise  the  ideal  of  Judaism,"  wi'ote 
JNlr  Oswald  John  Simon  in  the  Nineteenth 
Century,  September  1898,  "the  programme  for- 
mulated at  Basle  presents  the  spectacle  of  the 
most  contemptible,  if  not  the  most  grotesque, 
species  of  idealism  which  was  ever  laid  before 
the  remnant  of  the  descendants  of  a  great 
nation." 

We  need  not  discuss  the  financial  aspect  of 
this  matter,  which  reposes  in  the  hands  of  the 
Jewish  Colonial  Trust,  with  a  Council  over- 
whelmingly composed  of  foreign  and  Oriental 
names.  Affiliated  with  the  Central  Committee 
is  an  English  Zionist  Federation,  of  which  Sir 
Francis  INIontefiore  is  President,  and  which 
counts  more  than  seventy  branches  in  England 
and  Ireland.  But  the  great  bulk  of  English 
Jewry  has  rigidly  kept  aloof  They,  at  least, 
do  not  subscribe  to  the  objects  of  the  Federa- 
tion, which  are  (1)  the  acquisition  of  a  legally 
safeguarded  home  in  Palestine  for  the  Jewish 
people ;  (2)  the  fostering  of  the  National  Idea 
in  Israel.  Or,  rather,  they  do  not  confuse  these 
two  wholly  different  aims.  Legal  safeguards, 
dependent  on  the  goodwill  of  a  Mohammedan 
prince,  form  a  miserable  realisation  of  a  national 


24  ZIONISM   AS   A   SOLUTION         [chap.ii. 

idea  hugged  through  centuries  of  oppression  and 
glowing  with  fervid  imagination.  The  mission 
of  Israel  in  exile  is  the  measure  of  a  larger 
hope  than  the  cleverness  of  Dr  Herzl  has 
compassed. 


CHAPTER    III 

THE    JEWISH    QUESTION    IN    THE    LIGHT    OF 
JEWISH    ETHICS   AND    HISTORY 

So  far,  then,  we  have  seen  that  the  existence  of 
the  Jewish  question  is  admitted  by  Jews  and 
non-Jews  aUke,  and  that  the  postulate  impUes 
the  phenomenon  of  a  sohdarity  of  Jewish  in- 
terests, which  may  be  described  with  Mr  White 
as  "  aloofness,"  but  which  is  practically  satisfied 
by  a  dualism  in  the  hfe  of  every  responsible 
Jew.  He  takes  his  part  in  the  business  and 
pleasure  of  the  land  to  which  he  belongs.  But 
he  takes  a  part  likewise  in  the  lot  of  his  co- 
religionists all  over  the  world.  He  has  a  double 
set  of  duties  ;  and  we  cannot  but  conceive  that 
he  acquires  a  double  range  of  sensibilities  to 
which  he  equally  responds.  The  proof  of  this 
practical  religion— for  it  amounts  to  nothing 
less — may  be  read  between  the  lines  of  the 
"Jewish  Year  Book."  Thus,  in  the  list  of 
Jewish  charities  printed  there,  we  find  a  con- 
joint committee  of  the  Russo- Jewish  Committee 
and  the  Jewish  Board  of  Guardians,  of  which 


26  JEWISH   ETHICS   AND   HISTORY      [chap. 

the  object  is  "to  promote  the  general  welfare 
of  Russian  Jews  who  are  the  victims  of  religious 
persecution  in  their  own  country " ;  and,  again, 
in  the  list  of  representative  institutions,  we  find 
an  Anglo- Jewish  Association,  founded  in  1871, 
and  directed  by  the  leaders  of  the  community, 
the  objects  of  which  are  defined  as  "  (a)  the 
protection  of  persecuted  Jews;  (h)  the  education 
of  Jewish  children  in  Eastern  countries."  More- 
over, the  Committee  of  Deputies  of  the  British 
Jews,  which  dates  from  1760,  co-operates  with 
the  Anglo- Jewish  Association  "  in  any  action  in 
which  the  intervention  of  the  Foreign  Office 
may  be  desirable " ;  and  it  was  engaged  in 
1901-2,  among  other  important  matters,  with  the 
supervision  of  the  Morocco  Relief  Fund,  the 
position  of  Roumanian  Jews,  and  the  issue  of  a 
report  on  alien  immigration.  At  several  points, 
accordingly,  the  claims  of  Jewry  beyond  the 
seas  have  an  open  road  to  the  sympathy  of  the 
Jews  in  this  country.  Just  as  the  Lord  Mayor 
of  London  may  have  to  open  a  Fund  for  the 
relief  of  a  British  colony  beyond  the  seas,  so 
the  Jewish  community  in  this  country  responds 
to  the  calls  of  its  kinsmen  in  distant  parts  of 
the  world.  How  far  precisely  the  Jew — the 
English  Jew,  let  us  say,  whose  liberty  is 
absolutely  untrammelled — finds  his  two  sets  of 
duties  always  and  wholly  compatible  we  cannot 
accurately   say.      It   is    conceivable,   to  take   a 


Ill]  THE   JE\^^S   AS   IMPERIALISTS  27 

concrete  instance,  that  he  subscribes  more 
heartily  to  an  Anglo-Jewish  Fund  for  the  relief 
of  his  oppressed  kinsmen  in  Roumania  than  to 
a  Mansion  House  Fund  for  his  starving  fellow- 
subjects  in  India,  and  circumstances  can  be 
imagined  in  which  his  attitude  towards  Anglo- 
Russian  politics  would  be  complicated  by  his 
resentment  at  Russia's  persecution  of  the  Jews. 
But  the  point  is  that  he  accepts  the  double 
burden,  and  cheerfully  discharges  both  dues, 
regarding  each  as  an  Imperial  claim.  For 
the  modern  Jew  may  turn  away  with  a  smile 
from  an  adversary  like  ^Ir  Arnold  White,  who 
apprehends  that  the  presence  of  Jews  in  England 
will  stifle  the  national  life  "  by  the  substitu- 
tion of  material  aims  for  those  which,  however 
faultily,  have  formed  the  unselfish  and  imperial 
objects  of  the  Englishmen  who  have  made 
the  empire."  The  British  Empire  was  made 
many  centuries  too  late  to  teach  the  Jews 
unselfishness  or  Imperialism.  Mr  White  does 
not  know  his  modern  Jew.  "  For  successive 
generations,"  he  tells  us,  the  Jews  "are  tied  to 
alien  communities  of  their  own  race  and  faith 
in  other  lands  by  closer  bonds  than  any  that 
unite  them  to  the  country  of  their  adoption." 
The  tail  of  this  sentence  has  a  sting  which  we 
beheve  to  be  unjust,  even  in  reference  to 
Zionists ;  but  surely  the  first  part  contradicts 
INIr  White's   own   conception  of  a  Jew.      The 


28  JEWISH   ETHICS   AND   HISTORY      [chap. 

cui  bono  argument  refutes  it.  What  has  the 
English  Jew  to  gain  by  keeping  up  this  imperial 
tie  with  members  of  his  race  in  other  lands  ? 
Or  is  this  unselfish  sense  of  responsibility  to  the 
claims  of  a  common  race  and  creed  the  expres- 
sion of  the  "  material  aims "  which  Mr  White 
apprehends  will  corrupt  the  unselfish  imperial 
Briton  ? 

In  the  war  which  has  recently  been  concluded, 
the  Jews  were  fighting  side  by  side  with  their 
British  fellow-countrymen  for  the  rights  of  the 
stranger  in  the  Transvaal.  One  cannot  but 
think  that  the  quarrel  came  easier  to  them 
than  to  some  others.  They  were  fulfilling,  not 
merely  an  obligation  of  citizenship,  but  a 
religious  duty  as  well.  Rarely  since  Old  Testa- 
ment times  have  these  duties  been  united  so 
closely.  In  Numbers  xv.  15  the  Jews  are  told  : 
"  One  ordinance  shall  be  both  for  you  of  the 
congregation,  and  also  for  the  stranger  that 
sojourneth  with  you,  an  ordinance  for  ever  in 
your  generations  :  as  ye  are,  so  shall  the  stranger 
be  before  the  Lord.  One  law  and  one  manner 
shall  be  for  you,  and  for  the  stranger  that 
sojourneth  with  you."  In  Leviticus  xxiv.  22 — 
"  Ye  shall  have  one  manner  of  law,  as  well  for 
the  stranger,  as  for  one  of  your  own  country : 
for  I  am  the  Lord  your  God" — the  statute  is 
put  upon  a  religious  foundation ;  while  in 
Deuteronomy  x.   19 — "  Love   ye   therefore   the 


ni.]  POLITICAL  PRINCIPLES  29 

stranger :  for  ye  were  strangers  in  the  land  of 
Egypt"  —  the  precept  of  civil  and  religious 
equality  is  based  on  the  strongest  appeal  to 
historical  tradition. 

The  Whites  and  Russells,  who  are  bewildered 
by  the  "inner  complexity"  and  the  immense 
range  of  the  Jewish  question,  should  go  back 
to  the  origin  of  Israel  and  trace  his  gradual 
descent.  There  they  might  find,  to  their  dis- 
comfiture, that  the  Jew  who  practises  his  faith, 
so  far  from  threatening  England  with  the  poly- 
syllabic evils  of  the  political  economist's  vocabu- 
lary, is  trained  in  the  principles  for  which  alone 
the  empire  is  worth  preserving ;  and  that,  rather 
than  persuade  the  Jew  to  intermarry  and  aposta- 
tise, they  should  exert  every  effort  to  induce 
him  by  kindness — as  in  the  past  by  hatred — to 
maintain  the  tenets  of  his  rehgion,  and  to  use 
them,  after  centuries  of  repression,  for  their 
original  purposes  of  State. 

We  have  seen  that  four  separate  solutions 
have  been  proposed  for  the  Jewish  problem, 
with  the  one  feature  in  common  that  they  mend 
the  Jews  of  Europe  by  ending  them.  A  policy 
of  international  suppression  has  been  worked  out 
in  both  camps.  IMr  Baron  would  convert  the 
Jews,  Mr  Russell  would  absorb  them,  Mr  White 
would  exclude  them,  and  Dr  Herzl  would  lead 
them  out.  We  believe  that  each  of  these  four 
solutions  is  wrong.     They  err  by  their  common 


30  JEWISH   ETHICS  AND   HISTORY      [chap. 

neglect  of  the  basis  of  the  Jewish  question  in 
Jewish  ethics  and  history.  Character  is  ethics 
modified  by  history ;  and  no  racial  or  national 
pohcy  can  succeed  which  works  without  refer- 
ence to  character.  If  the  Jew  is  an  exile  in  the 
land  of  his  birth,  a  stranger  in  the  country  of 
his  allegiance,  as  the  anti  -  Semites  and  the 
Zionists  reiterate,  the  fault  is  not  his,  but  theirs. 
It  was  Bismarck,  we  believe,  who  said,  "  Every 
country  has  the  Jews  it  deserves."  The  Jew 
is  largely  what  the  Christian  has  made  him. 
Before  his  God  there  are  no  strangers ;  and, 
into  whatever  language  of  political  or  economic 
science  this  old  rehgious  maxim  be  translated, 
it  is  yet  a  maxim  which  should  make  us  pause 
before  we  persecute  the  Jew  for  practising  the 
principles  of  IVIoses. 

Thus  we  begin  to  pass  from  the  heated  con- 
troversies of  those  who  w^ould  "  solve "  the 
Jewish  question  out  of  hand  into  the  serener 
region  of  the  ethics  of  Judaism,  a  treatise  on 
which,  by  Professor  Lazarus  of  Berhn,  is  before 
us  in  its  American  dress.  Mr  Arnold  White 
assures  us  that  the  quality  which  he  terms 
"  aloofness "  "is  at  the  root  of  everything  to 
which  the  nations  of  Christendom  can  legiti- 
mately object";  and  he  bases  that  quality  of 
the  Jews  on  a  combination  of  "the  pride  of 
race,  the  teachings  of  the  Talmud,  and  the 
consciousness    of    consecration   to    the    mission 


III.]     THE  "CvlC^^T' AND  THE  "CALAMITY"   31 

with  which  they  have  been  entrusted."  JNIr 
White's  argument  in  this  passage  is  so  curious 
that  we  venture  to  quote  it  at  length.  He 
divides  the  Jews  of  England  "naturally  into 
four  classes  "  : — 

"  First,  there  is  the  Jewish  aristocracy,  a  type 
unrepresented  in  xVmerica  or  in  Russia.  Patri- 
cian Jews  differ  from  their  Christian  peers 
mostly  by  more  strenuous  and  uniform  patriot- 
ism, by  more  systematic  and  larger  benevolence. 
.  .  .  Invitations  to  the  great  Jewish  houses  are 
eagerly  sought ;  to  be  included  in  their  circle 
of  friends  is  in  itself  a  cachet;  exclusion  or 
expulsion  is  a  social  calamity.  There  is  one 
feature,  however,  in  the  society  encountered  in 
Jewish  palaces — one  never  meets  a  Jew  unless 
it  be  an  aristocrat.  The  connection  maintained 
between  the  Hebrew  patrician  and  his  co-reli- 
gionists of  the  bourgeoisie  is  either  official  or 
philanthropic." 

Thus  our  authority  on  Anglo-Jewish  sociology 
in  connection  with  the  first-grade  Jew.  We  do 
not  wish  to  be  squeamish  about  the  tone  that 
he  adopts,  but  in  his  exaggerated  deference  to 
the  Hebrew  patricians  in  their  palaces  there  is 
at  least  a  touch  of  Uriah.  Moreover,  as  to  the 
contact  between  the  Jewish  upper  and  middle 
classes,  we  fail  to  see  Mr  White's  point.  The 
bourgeoisie  of  any  religion  rises  in  the  social 
scale  precisely  by  the  same  means.  It  is  absurd 
to  discuss  such  a  matter  as  a  question  of  race 
or  creed, 


32  JEWISH   ETHICS   AND   HISTORY      [chap. 

"  The  second  class  into  which  the  modern 
Jew  naturally  falls  differs  little  from  the 
patricians  except  in  their  resolute  refusal  to 
permit  their  daughters  to  intermarry  with 
Englishmen.  The  pride  of  race,  the  teachings 
of  the  Talmud,  and  the  consciousness  of  con- 
secration to  the  mission  with  which  they  have 
been  entrusted,  combine  to  maintain,  in  highly- 
educated  religious  Jews,  the  aloofness  which  is 
at  the  root  of  everything  to  which  the  nations 
of  Christendom  can  legitimately  object.  To 
this  class  of  Jews  belongs  the  highly-educated 
and  anglicised  Hebrew,  who  has  practically 
rehnquished  his  faith  without  abandoning  the 
racial  characteristics  of  which  I  shall  speak  later 
on.  .  .  .  The  whole  of  the  class  of  which  I  am 
speaking  are  not  only  notoriously  better 
citizens  than  the  average  Englishman,  but  they 
are  sedulous  in  the  fulfilment  of  their  duties  to 
their  poor  co-religionists." 

Writing  with  no  slight  knowledge  of  the 
Jewish  community  in  London,  we  confess  that 
this  description  perplexes  us.  What  is  a  "  highly 
educated  religious  Jew  .  .  .  who  has  practically 
relinquished  his  faith"?  How  can  Talmudic 
lore  and  missionary  zeal  operate  in  the  mind  of 
an  apostate  ?  Why,  if  Mr  White  believes  his 
own  conclusion,  as  to  the  superior  citizenship  of 
the  Jews,  should  he  seek  to  destroy  the  means 
by  which  this  class  has  been  developed  ?  And 
who  constitutes  Mr  White  the  apologist  of 
Christendom?  We  omit  his  third  and  fourth 
classes,  simply  because  he  seems  to  think  that 


III.]  THE  QUALITY  OF  "ALOOFNESS"  33 

the  benevolent  patrician  and  the  highly-educated 
bourgeois  "  growed,"  like  Topsy,  in  their  palaces 
and  homes.  That  all  English  Jews  were  once 
immigrants,  and  that  the  immigrants  of  to-day 
may  be  the  aristocrats  of  to-morrow,  dispensers 
of  the  "  cachet "  and  of  the  "  calamity  "  in  Mr 
Arnold  ^^^hite's  social  scheme,  is  a  sociological 
truism  which  escapes  his  attention.  But  taking 
the  critic's  "legitimate  objection"  in  the  form 
in  which  he  defines  it,  and  remembering 
Mr  White's  part  in  the  work  of  the  Alien 
Immigration  Commission,  we  must  examine 
this  quahty  of  "  aloofness."  There  will  be  httle 
difficulty  in  showing  that  the  argument  is 
rooted  in  ignorance,  and  grafted  on  an  his- 
torical fallacy. 

We  fail  to  find  this  "  aloofness  "  in  the  origins 
of  Israel;  and,  if  the  quality  is  acquired,  it  is 
worth  while  to  ask  why  and  when.  Judaism, 
ancient  and  modern,  is  a  system  with  the  seeds 
of  universahsm.  This  is  the  first  point  to  note. 
The  system  is  kept  up  through  the  Pentateuch, 
the  Prophets,  and  the  Talmud  with  unremitting 
force.  We  have  quoted  part  of  the  evidence  for 
the  civil  and  rehgious  equality  of  the  stranger 
in  the  Mosaic  code.  There  was  no  "  aloofness  " 
in  that  conception.  Not  even  privileges  of  blood 
were  efficacious  against  the  golden  rule :  "  And 
if  a  stranger  shall  sojourn  among  you,  and  will 
keep  the  passover  unto  the  Lord  ;  according  to 


U  JEWISH   ETHICS   AND   HISTORY      [chap. 

the  ordinance  of  the  passover,  and  according  to 
the  manner  thereof,  so  shall  he  do  :  ye  shall  have 
one  ordinance,  both  for  the  stranger,  and  for  him 
that  was  born  in  the  land."  Thus  the  author  of 
the  Book  of  Numbers,  to  which  we  have  referred 
above.  The  idolatrous  and  immoral  practices  of 
the  neighbours  of  the  Jews  dictated  a  foreign 
policy  of  the  protectionist  type ;  but,  as  Renan 
remarks,  the  idea  of  the  Jewish  religion  "  is 
universal  to  the  last  degree " ;  and  Professor 
Lazarus  acutely  adds,  "  Israel  had  to  be  par- 
ticularistic in  order  to  formulate  and  hold  up 
the  universal  ideal." 

Even  in  his  joys  he  shared  alike.  "  Thou 
shalt  rejoice,"  says  the  author  of  Deuteronomy, 
"in  every  good  thing  which  the  Lord  thy 
God  hath  given  unto  thee  .  .  .  thou,  and  the 
Levite,  and  the  stranger  that  is  among  you." 
In  the  reconstruction  of  the  fallen  fortunes  of 
Israel  in  the  prophetical  writings,  this  idea  was 
more  strongly  insisted  on.  Jeremiah  was  or- 
dained "a  prophet  unto  the  nations";  and  the 
new  covenant  was  built,  not  merely  on  a 
national  basis,  but  in  the  inward  parts  and  in 
the  heart,  thus  founding  the  ethical  sanction 
on  the  common  nature  of  man.  God's  house, 
said  the  second  Isaiah,  addressing  the  sons  of 
the  stranger,  "  shall  be  called  an  house  of  prayer 
for  all  people " ;  and  the  non- Jew  was  not  to 
say,  "  The  Lord  hath  utterly  separated  me  from 


III.]  HEBREW    WELTPOLITIK  35 

His  people."  For  "  from  one  new  moon  to 
another,  and  from  one  Sabbath  to  another, 
shall  all  flesh  come  to  worship  before  INIe, 
saith  the  Lord."  Passages  like  these  were 
taken  up  by  the  Rabbis  of  the  Talmud  to 
prove  that  a  man's  ideal  worth,  according  to 
Jewish  ethics,  is  independent  of  race  or  creed ; 
that  Israel's  election  is  not  confined  to  in- 
heritors of  Hebrew  blood ;  that  "  rehgious 
observances,  the  Temple,  the  sacrificial  service, 
are  not  indispensable  conditions.  .  .  .  INIoral 
purity  and  a  loving  heart  are  the  only  require- 
ments." As  Professor  Lazarus  quotes  from 
the  "  Megillah,"  "  Whoever  rejects  idolatry  is 
called  Yehudi "  {i.e.  Jew).  "  In  moral  ques- 
tions," says  another  passage,  "  the  Jew  and  the 
non-Jew  stand  under  the  same  law."  And  if, 
to  revert  to  the  Prophets,  a  single  example  be 
asked  of  the  application  of  the  universal  rule, 
take  Ezekiel's  scheme  for  the  distribution  of 
land  in  the  future  Jewish  State,  which  reflects 
a  condition  of  civilisation  unique  in  ancient 
history : — 

•'And  it  shall  come  to  pass,  that  ye  shall 
divide  it  by  lot  for  an  inheritance  unto  you, 
and  to  the  strangers  that  sojourn  among  you, 
which  shall  beget  children  among  you :  and 
they  shall  be  unto  you  as  born  in  the  country 
among  the  children  of  Israel ;  they  shall  have 
inheritance  with  you  among  the  tribes  of  Israel. 
And  it  shall  come  to  pass,  that  in  what  tribe  the 


36  JEWISH   ETHICS   AND   HISTORY      [chap. 

stranger  sojourneth,  there  shall  ye  give  him 
his  inheritance,  saith  the  Lord  God."  (Ezekiel 
xlvii.  22,  23.) 

The  .Jews,  we  must  remember,  were  in  the 
majority,  and  could  have  imposed  restrictions 
on  property  w^hich  even  modern  standards 
might  conceivably  condone.  But  the  Jewish 
codes,  as  DoUinger  notes,  "  were  more  favour- 
able to  strangers  than  those  of  any  other 
people."  Professor  Lazarus  adds,  "  Whenever 
the  law  makes  provision  for  the  poor " — and 
the  Jewish  poor  law,  from  JNIoses  to  the 
London  Board  of  Guardians,  is  supreme  of  its 
kind — "it  includes  the  stranger." 


So  much  in  this  place,  though  the  theme 
might  well  be  amplified,  on  the  allegation  of 
Jewish  "aloofness"  —  an  allegation  which  be- 
trays complete  ignorance  of  the  elementary 
principles  of  Judaism.  The  Jew  who  lives 
up  to  his  own  principles,  the  Jew  who  is  per- 
mitted to  be  free,  is  not  in  any  sense  likely 
to  corrupt  the  "  unselfish  and  imperial  Briton." 
On  the  contrary,  his  ethical  code,  which  he 
asks  leave  to  practise,  is  based  on  those 
virtues.  Unselfishness  and  imperialism  are  its 
corner-stones,   and  upon   them   is   erected   that 


in.]  ISRAEL  IN   EXILE  37 

structure  of  civic  excellence  to  which  Mr  Arnold 
White  pays  such  ready  homage.  But  Israel, 
the  lawgiver  to  ideal  commonwealths,  ceased  at 
an  early  age  to  be  a  polity  ;  and  we  pass  at  this 
point  to  the  historical  aspect  of  the  race,  and  to 
the  development  of  its  character  and  the  modi- 
fication of  its  ideals  under  the  stress  of  exile  and 
persecution.  The  Jews  were  never  in  doubt  as 
to  their  abstract  duty  towards  the  land  that 
entertained  them.  Allegiance  might  prove 
difficult  in  practice,  but  Jeremiah  had  clearly 
provided  for  the  contingency  of  dispersion  ;  and 
his  precepts  have  a  binding  force. 

"  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  unto  all  that  are  carried  away  captives, 
whom  I  have  caused  to  be  carried  away  from 
Jerusalem  unto  Babylon ;  build  ye  houses,  and 
dwell  in  them :  and  plant  gardens,  and  eat  the 
fruit  of  them  ;  take  ye  wives,  and  beget  sons  and 
daughters ;  and  take  wives  for  your  sons,  and 
give  your  daughters  to  husbands,  that  they  may 
bear  sons  and  daughters ;  that  ye  may  be  in- 
creased there,  and  not  diminished.  And  seek 
the  peace  of  the  city  whither  I  have  caused 
you  to  be  carried  away  captives,  and  pray  unto 
the  Lord  for  it ;  for  in  the  peace  thereof  shall 
ye  have  peace."     (Jeremiah  xxix.  4-7). 

In  other  words,  Israel  in  exile  was  to  identify 
himself  with  the  country  where  he  made  his 
home  and  founded  his  family ;  and  he  might 
well  have  expected  that  his  own  humane  atti- 


38  JEWISH   ETHICS   AND   HISTORY      [chap. 

tude  towards  strangers  would  be  reflected  on 
himself  as  a  stranger.  The  teachers  of  national 
hospitality,  though  debarred  by  destiny  from  its 
exercise,  might  hope  to  enjoy  its  reciprocal 
benefit.  We  bring  no  reproach  against  "the 
nations  of  Christendom"  for  whom  JNIr  White 
claims  the  merit  of  a  legitimate  objection  to 
the  "  aloofness  "  of  the  Jews ;  but  surely  the 
fault  of  Israel  is  to  be  condoned  if  disillusion 
and  disappointment  have  sharpened  his  self-pro- 
tecting faculties,  and  engendered  those  traits  of 
obsequiousness,  self-seeking,  and  want  of  patriot- 
ism which  are  now  laid  to  his  charge  as  natural, 
not  acquired  characteristics.  The  habits  may 
have  become  a  second  nature ;  but  Israel  re- 
covers so  quickly  under  kindly  treatment  that 
one  should  hesitate  to  say  that  his  nature  is 
permanently  warped. 

We  are  considering  how  the  nation,  whose 
Lawgiver  and  Prophets  contemplated  an  in- 
dependent State,  has  emerged  from  a  long 
period  of  suppression.  We  shall  not  omit  the 
defects  that  have  been  engendered  ;  the  most  that 
we  shall  propose  in  that  direction  is  to  review 
them  in  the  perspective  of  their  causes.  But 
before  we  enumerate  Israel's  faults,  we  may 
obey  the  teaching  of  the  parable  and  look 
first  for  the  beauties  of  the  ghetto.  The 
Jews  did  not  choose  to  live  there :  if  experience 
of  its   rigours   has   embittered   them    to    some 


ni.]  SUFFERING   AND   SONG  39 

extent ;  if  they  have  deteriorated  a  Httle  from 
the  standard  of  their  own  prophetic  wTitings, 
we  should  rather  be  surprised  that  the  Jew 
who  emerges  from  the  ghetto  after  many 
generations  preserves  so  much  of  the  excellence 
of  the  days  before  religious  persecution,  and 
that,  if  some  evil  characteristics  have  been 
acquired,  there  are  also  further  good  and  fair 
ones  to  be  accounted  to  his  credit. 

In  all  the  passive  virtues,  at  least,  and  in 
some  of  the  active,  he  has  passed  triumphantly 
through  the  fire.  He  has  learnt  a  thousand 
times  over  the  hard  lesson  of  Meribah.  Thrown 
back  against  his  will  on  himself,  without  the 
stimulus  of  friction,  he  has  turned  with  an 
increased  sense  of  rest  to  the  duties  of  family 
life,  irradiated  in  all  its  parts,  even  to  the 
scouring  of  a  dish,  w4th  the  light  of  personal 
service.  Music  has  been  for  the  Jew  a 
peculiar  comfort  and  resource,  and  in  that 
art,  as  on  the  stage,  the  world  is  the  richer 
for  Hebrew  talent.  Often,  too,  he  has  been 
"  cradled  into  poetry  by  wrong " ;  for  up  and 
down  the  pages  of  Jewish  history  the  names 
occur  of  singers  who,  like  Heine,  a  Jewish 
prince  of  minstrelsy,  have  turned  their  suffering 
to  song.  The  Talmud  is  a  great  work,  an 
unplumbed  sea  of  many  treasures ;  but  its 
contents  by  no  means  exhaust,  as  seems  to  be 
popularly    supposed,  the  contribution   of  Israel 


40  JEWISH   ETHICS  AND   HISTORY      [chap. 

to  literature.      Above  the  crowd  of  poets  and 

poetasters  who  made  the  literary  glory  of  Spain 

rises   the   name   of  Jehudah    Halevi,  of  whom 

Graetz   has  justly  said :    "If  ever  Spain  could 

be  brought  to  lay  aside  its  prejudices,  and  to 

desist  from  estimating  its  great  men  of  history 

by  the  standard  of  the  Church,  Jehudah  Halevi 

would    occupy    a     place     of    honour     in     its 

Pantheon." 

Seven  centuries  stretch  between  Halevi  and 

Heine,  but  we  mention  them  together  because 

the  German  Jew  in  Paris  was  himself  so  keen 

an   admirer   of  the   Spanish   Jew    in    long-ago 

Castile. 

"  All !  he  was  the  greatest  poet, 
Torch  and  starlight  to  his  age, 
Beacon  light  to  his  people  ; 
Such  a  mighty  and  a  wondrous 
Pillar  of  poetic  fire 
Led  the  caravan  of  sorrow 
Of  his  people  Israel 
Thro'  the  desert  of  their  exile." 

Thus  Heine  of  Halevi,  and  the  race  to  which 
both  poets  belonged,  by  sympathy  as  well  as 
blood,  might  well  do  more  to  popularise  the 
great  Hebrew  melodies  of  the  Middle  Ages. 
It  is  the  language  difficulty  which  is  supreme, 
and  it  recurs  again,  centuries  later  (for  the 
genius  of  the  race  is  immortal)  in  another  branch 
of  literature — racy,  vernacular,  and  peculiarly 
Jewish  —  which   has   sprung   up   like    a    flower 


III.]  FLOWERS   OF  THE   GHETTO  41 

in  the  walls  of  modern  European  ghettoes. 
Wit  and  melancholy,  self-ridicule  and  self-pity, 
and  withal  the  unconscious  universal  element 
of  poetry  which  the  "  sweet  singer  "  bequeathed 
to  his  people — all  these  are  found  in  the  pages 
of  "  The  History  of  Yiddish  Literature  in  the 
Nineteenth  Century,"  compiled  by  Professor 
Leo  Wiener,  of  Harvard,  himself  a  type  of 
Hebrew  elasticity,  having  risen  from  hawking 
oranges  in  the  streets  to  holding  a  chair  at 
the  university.  Here  is  a  unique  testimonial 
to  the  resources  of  Israel  in  exile.  Here  are 
the  undesirable  aliens  of  the  Bill  which  economic 
alarmists  are  anxious  to  force  on  the  Govern- 
ment, composing  literary  monuments  in  a 
language  entirely  their  own,  a  speech-mixture 
or  jargon  which  no  one  knows  how  to  spell. 
We  can  only  give  one  example  from  Professor 
Wiener's  "  chrestomathy  " — some  stanzas  from 
"  The  Rejoicing  of  the  Law,"  which  show  that 
the  liquid  voices  which  Ezra  first  trained  for 
his  choirs  are  stiU  raised  in  praise  and  prayer  to 
the  God  of  Zion  and  the  wilderness : — 

"  Zweitausend  Jahr,  a  Kleinigkeit  zu  sagen  ! 
Zweitaiisend  Jahr  gemattert,  geschlagen  ! 
Sieben  un'  siebezig  finstere  Dores 
Gestoppt  mit  Zores,  geftillt  mit  Gseeres  ! 
As  ich  wollt'  nelimen  clerzaehlen  jede  Gseere, 
Wollt'  heant  nit  gewe'n  Ssimclias-Tore  ! 
Nor  das  darf  ich  gar  nit,  es  is  sehr  gut 
Bei  Jedem  eingeschrieben  in  sein  March,  in  sein  Blut. 


42  JEWISH   ETHICS   AND   HISTORY      [chap. 

Mir  haben  All's  aiisgehalten,  All's  aweggegeben, 
Unser  Geld,  unser  Kowed,  imser  Gesund,  un'  Leben, 
Wie  a  Mai  Chane  ilire  Kinder,  die  sieben — 
Far  die  lieilige  Tore,  auf  Parmet  geschrieben. 

"  Un'  itzt  ?     Is'  schon  besser  ?     Last  man  uns  zufrieden  ? 
Hat  man  sclion  a  Mai  derkennt,  as  mir  Jiiden 
Senen  audi  Menschen  aso  wie  die  Andern  ? 
Wellen  mir  nit  mehr  in  der  Welt  arumwandern  ? 
"Wet  man  sich  auf  uns  mehr  nit  beklagen  ? 
Das  weiss  ich  nit,  das  kann  icli  euch  nit  sagen, 
Eins  weiss  ich,  es  lebt  noch  der  alter  Gott  oben, 
Die  alte  Tore  unten,  un'  der  alter  Glauben ; 
Drum  sorgt  nit  un'  hofft  auf  Gott  dem  lieben 
Un'  auf  die  heilige  Tore,  auf  Parmet  geschrieben." 

Dr  Wiener's  prose  version  of  these  stanzas 
runs  as  follows  : — 

"  Two  thousand  years,  no  small  matter  that ! 
Two  thousand  years  of  torture  and  vexation ! 
Seventy  -  seven  gloomy  generations  surfeited 
with  sorrows,  filled  with  misfortunes !  Were 
I  to  begin  to  tell  all  the  persecutions,  we  should 
not  have  the  Rejoicing  of  the  Law  to-day ;  but 
I  need  not  do  that,  it  is  too  well  written  in 
each  man's  marrow,  in  his  blood.  We  have 
suffered  all,  given  away  all — our  money,  our 
honour,  our  health,  our  lives,  as  Hannah  once 
her  seven  children — for  the  holy  Law  written 
upon  parchment. 

"  And  now  ?  Is  it  better  ?  Do  they  leave 
us  in  peace  ?  Have  they  come  to  recognise 
that  we  Jews  are  also  men  like  all  others  ? 
Shall  we  no  longer  wander  about  in  the  world  ? 
Will  they  no  longer  complain  of  us  ?  That 
I  do  not  know,  that  I  cannot  tell  you.  Thus 
much  I   know ;    there   still   lives   the   old   God 


Ill]  FLOWERS   OF  THE   GHETTO  43 

above,  the  old  Law  below,  and  the  old  faith ; 
therefore  do  not  worry,  and  hope  in  the  kind 
Lord  and  in  the  holy  Law  wiitten  upon  parch- 
ment." ^ 

From  Halevi  to  the  ghetto  poets  of  to-day 
Hebrew  has  been  the  mother  tongue  of  Israel, 
and  its  use  is  perhaps  responsible  for  the  neglect 
of  Jewish  men  of  letters.  But  many  of  them 
have  wi-itten  in  the  languages  of  the  countries 
where  they  happened  to  reside.  Miss  Emma 
Lazarus,  Mrs  Henry  Lucas,  Miss  Nina  Davis, 
and  the  late  Amy  Levy,  are  among  recent 
writers  of  Jewish  race  who  have  enriched 
English  literature  with  poetry  of  no  slight 
merit.  And  it  would  be  hard,  in  modern 
patriotic  song,  to  find  genuine  patriotism  and 
poetic  feeling  better  combined  than  in  the 
verses  entitled  "  The  Jewish  Soldier,"  which 
Mrs  Lucas  published  in  the  dark  time  of  the 
recent  war : — 

"Mother  England,  Mother  England,  'mid  the  thousands 

Far  beyond  the  sea  to-day, 
Doing  battle  for  thy  honour,  for  thy  glory, 
Is  there  place  for  us,  a  little  band  of  brothers  ? 

England,  say ! 


^  Except  for  the  occasional  pure  or  corrupt  Hebraisms 
(Dores,  Gseere,  Ssimchas-Tore),  the  language  in  these  verses, 
it  will  be  seen,  is  quite  as  near  to  the  German  of  Hanover  or 
Berlin  as  is  the  dialect  of  Silesia,  for  example,  as  reproduced 
by  Gerhart  Hauptmann  in  his  plays.  The  despised  jargon  is 
a  literary  language. 


44         JEWISH  ETHICS  AND  HISTORY     [ohap.  hi. 

"Thou  hast  given  us  home  and  freedom,  Mother  England, 

Thou  hast  let  us  live  again, 
Free  and  fearless,  'midst  thy  fi-ee  and  fearless  children. 
Sharing  with  them,  as  one  people,  grief  and  gladness, 

Joy  and  pain. 

"  Now  we  Jews,  we  English  Jews,  0  Mother  England, 
Ask  another  boon  of  thee  : 
Let  us  share  mth  them  the  danger  and  the  glory ; 
Where  thy  best  and  bravest  lead,  there  let  us  follow, 
O'er  the  sea ! 

"  For  the  Jew  has  heart  and  hand,  0  Mother  England, 
And  they  both  are  thine  to-day — 
Thine  for  life  and  thine  for  death,  yea,  thine  for  ever  ! 
Wilt  thou  take  them  as  we  give  them,  freely,  gladly  ? 
England,  say ! " 


CHAPTER   IV 


PRESENT    CONDITIONS 


The  verses  quoted  from  Mrs  Henry  Lucas  at 
the  close  of  the  last  chapter  supply  us  with  a 
fresh  starting-point  in  our  examination  of  the 
Jewish  question.  They  state  the  reciprocal  side 
of  the  Jewish  question  : 

"Wilt  thou  take  them  as  we  give  them,  freely,  gladly? 
England,  say ! " 

It  is  the  tragedy  of  Israel  that  the  inhospitality 
of  the  nations  has  been  accounted  to  him  for 
a  sin,  and  that  he  who  knows  the  heart  of  a 
stranger  should  be  charged  with  the  crime  of 
exclusiveness.  Liberty,  equality,  fraternity — 
this  cry  is  the  breath  of  Jewish  life.  The 
ghetto  walls  were  built  round  them,  and  the 
Jews  pushed  them  down ;  painfully,  slowly, 
brick  by  brick,  mulcted  of  a  blood-sacrifice  at 
every  stage  of  their  labours,  the  Jews  destroyed 
the   ghetto   which    their    Christian    hosts    had 

45 


46  PRESENT  CONDITIONS  [chap. 

built  round  them.  This  is  the  historical  fact ; 
and  is  it  strange  if  the  Jews  should  find  it 
hard  to  forgive  the  attitude  of  anti-Semites, 
who  speak  as  if  the  ghettoes  had  been  raised 
by  Jewish  hands  and  pulled  down  by  the 
force  of  Christian  principles  ?  Here,  at  least 
in  our  opinion,  is  the  whole  miserable  fallacy 
on  which  the  fabric  of  anti-Semitism  is  erected. 
The  Jews  are  charged  with  "  aloofness "  and 
exclusiveness,  with  forming  a  state  within  a 
state,  when  it  is  they  who  teach  the  doctrines 
of  liberty  and  hospitality  to  the  followers  of 
Christ  and  His  disciples.  Take  their  story 
in  England,  for  example.  The  English  are 
Christians  living  in  a  free  country ;  but  neither 
the  Christian  nor  the  liberal  idea  availed  to 
remove  the  religious  disability  which  oppressed 
our  Jewish  fellow-countrymen  through  a  third 
of  Queen  Victoria's  reign.  If  we  enjoy  to-day 
the  high  blessing  of  religious  equality,  if  the 
"  Tros  Tyi'iusve  mihi  nullo  discrimine  agetur " 
has  become  an  accepted  principle  of  British 
public  Ufe,  if  England  alone  almost  among 
the  nations  has  held  up  the  standard  of  hberty 
during  the  last  generation,  it  is  partly  to  the 
Jews  that  she  owes  it — to  men  like  Moses 
Montefiore,  David  Salomons,  and  Lionel  Roths- 
child— who,  at  considerable  personal  sacrifice, 
and  not  for  personal  aggrandisement,  thrust  the 
standard  of  liberty  into  the  reluctant  hands   of 


IV.]  TPIE   MARK   OF  THE   GHETTO  47 

British  Conservatives,  and  inspired  them  with 
the  all-embracing  ideal  of  civic  rights  for  which 
they  fought  in  South  Africa. 

"  The  ghetto,"  says  the  writer  in  the  new 
EncyclopcBdia  Britaiinica,  "which  had  been 
designed  as  a  sort  of  quarantine  to  safeguard 
Christendom  against  the  Jewish  heresy,  had 
in  fact  proved  a  storage  chamber  for  a  portion 
of  the  political  and  social  forces  which  were 
destined  to  sweep  away  the  last  traces  of 
feudahsm  from  central  Europe." 

This  is  the  historical  view,  and  it  contains 
a  deep  lesson  for  the  future.  Russia,  Roumania, 
and  other  countries  are  far  more  backward  in 
their  appreciation  of  the  blessings  of  liberty 
than  was  England  twoscore  years  ago.  First 
one,  then  another  of  these  countries  sets  the 
tide  of  immigration  flowing  westwards.  The 
Jewish  question,  like  the  British  Empire,  cannot 
be  controlled  by  Little  Englanders.  Those  who 
attempt  to  measure  it  by  an  exclusively  English 
standard  fall  into  the  hopeless  confusion  of  a 
critic  like  Mr  Arnold  White.  First,  they 
forget  that  every  English  Jew  descends  from 
an  ahen  immigrant.  They  write  in  the  most 
glowing  terms  of  the  superior  civic  virtue  of 
the  English  Jew  near  the  top  of  the  scale, 
and  of  the  contribution  which  he  makes  to 
the .  strength  of  our  body  politic ;  and  then 
they  demand  that  a   Royal   Commission   shall 


48  PRESENT  CONDITIONS  [chap. 

be  appointed  to  arrest  the  immigi'ation  of 
*'  aliens."  Speaking  with  a  sense  of  moral 
obligation,  we  object  to  this  course  on  two 
grounds :  First,  it  repeats  the  mediaeval  crime 
of  penning  the  Jews  into  ghettoes,  and  then 
jeering  at  their  ghetto-bred  characteristics — 
laying  the  badge  of  suffering  upon  them,  and 
then  objecting  to  the  mark  it  leaves  behind ;  ^ 
and  secondly,  this  exclusive  policy  is  unfair  to 
English  Jews,  and  is  likely,  as  Dr  Herzl  has 
pointed  out,  not  merely  in  his  evidence  before 
the  Commission,  to  drive  them  to  seek  in  a 
new  State  that  freedom  to  be  free,  which  is 
the  most  sacred  tradition  of  Jewish  history 
and  ethics.  The  Zionists  see  in  this  agitation 
propaganda  for  their  desperate  cause.  If 
economic  conditions  tend  to  anti-Semitism  in 
England,  where  at  last  the  Jews  had  won — 
and  nobly  won — the  right  not  to  be  "  aloof," 
verily,  Israel  must  abandon  the  mission  of  his 
exile.  But  the  Little  Engiander  attempt  to 
solve  the  Jewish  question  in  relation  to  this 
country  alone  has  a  last  and  a  fatal  defect. 
No  conceivable  legislation  will  prevent  the 
infiltration  of  foreigners  into  this  country. 
Our  island  position  forbids  it.  To  the  economic 
alarmists  who   urge   an   Act   of  Exclusion,   we 

'  "  The  aloofness,  which  is  at  the  root  of  everything  to  which 
the  nations  of  Christendom  can  legitimately  object." — Arnold 
White,  "  The  Modern  Jew,"  p.  6. 


IV.]  ALIEN  IMMIGRATION  49 

reply,  "  Produce  your  Bill."  In  this  island  of 
many  ports,  and  of  constant  passenger  traffic, 
such  a  law  would  be  so  expensive  and  so 
cumbersome  as  to  defeat  its  own  ends.  We 
may  not  comment  on  the  evidence  which 
the  Commission  now  sitting  has  already  heard ; 
but  we  may  shrewdly  surmise  that,  when  it 
comes  to  issue  its  Report,  the  majority  at  least 
will  be  content  to  recommend,  as  they  reasonably 
may,  a  more  stringent  enforcement  of  the 
existing  bye-law  in  Stepney,  an  amendment, 
perhaps,  of  the  Housing  legislation,  possibly 
even  a  restriction  for  the  more  effective  stoppage 
of  diseased  persons  at  the  Port  of  London,  but 
no  Canute-like  attempt  to  arrest  the  motion 
of  the  tide,  which  flows  and  ebbs,  east  and 
west,  leaving  on  British  shores  that  small  deposit 
of  aliens,  by  which  our  civic  life  is  ultimately 
enriched.  Putting  the  question  at  its  lowest, 
there  is  no  legislative  barrier  which  that  tide 
would  not  overflow. 

To  the  student  of  history  it  is  clear  that  what 
the  Jews  have  done  in  England  they  have  still 
to  do  in  other  countries  now.  To  the  Jews 
themselves,  we  imagine,  this  obligation  is  a 
religious  trust ;  it  is  a  part  of  the  divinely 
appointed  mission  which  they  are  fulfilling  in 
exile.  For  non-Jews,  who  miss  the  religious 
sanction,  the  political  and  historical  sense  must 
take  its  place.     A  policy  of  retreat  from  that 

P 


50  PRESENT  CONDITIONS  [chap. 

duty — the  policy  of  Dr  Herzl  and  the  neo- 
Zionists — is  a  poHcy  of  cowardice  and  despair. 
This  seems  to  us,  on  the  evidence  of  the  facts, 
the  reply  of  history  to  Zionism.  When  the 
religious  motive  is  superadded,  we  can  conceive 
no  more  complete  reply  to  prophets  of  Dr 
Herzl's  type,  who  counsel  a  surrender  to 
illiberalism ;  "  for  they  prophesy  falsely  unto 
you  in  My  name ;  I  have  not  sent  them,  saith 
the  Lord."  If  ever  the  purpose  of  history  was 
written  in  letters  that  shine,  it  is  written  in 
the  debt  of  England  to  the  Jews,  and  in  the 
obligation  it  entails  on  Jewish  residents  towards 
the  land  of  their  adoption. 

We  would  not  be  accused  of  fatalism,  much 
less  of  callousness  or  indifference,  in  respect  to 
the  sufferings  of  Jewish  communities  in  Eastern 
Europe,  We  disbelieve  in  heroic  measures  of 
despair,  such  as  the  several  solutions  that  we 
have  examined,  but  we  thoroughly  believe  that 
some  good  may  be  effected  by  bringing  influ- 
ence to  bear  on  the  authority  concerned,  whether 
the  Emperor  Nicholas  or  King  Charles,  or  the 
advisers  of  those  monarchs.  The  Jewish  com- 
munity in  England  has  not  been  idle  in  this 
respect.  Taking  the  Roumanian  problem,  for 
example,  a  sheaf  of  pamphlets  lies  before  us. 
Already,  in  1872,  ]Mr  Israel  Davis  compiled  for 
the  Anglo- Jewish  Association  a  "short  state- 
ment "  of  the  recent  history  and  the  then  present 


IV.]  ROUMANIAN  JEWS :  1872-1902  51 

situation  of  the  "Jews  in  Roumania."  We 
quote  a  few  sentences  from  this  indictment  of 
thirty  years  ago : — 

"  By  various  laws,  decisions,  and  regulations 
(often  in  defiance  of  the  constitution,  as  well  as 
of  the  already  violated  convention)  Jews  were, 
by  the  year  1870,  excluded  from  acquiring  real 
property  (even  houses  in  towns),  from  the 
Roumanian  bar,  from  rank  in  the  army,  educa- 
tional appointments,  medical  posts,  and  the 
power  to  sell  medicines.  The  area  of  employ- 
ments open  to  them  is  now  still  more  circum- 
scribed. ...  In  1866  the  era  of  violence  began 
with  the  destruction  of  the  synagogue  at  Bucha- 
rest by  a  mob.  ...  In  1867  the  Jews  were 
violently  and  illegally  arrested,  and  driven  in 
herds  to  prison  on  the  charge  of  vagrancy.  .  .  . 
In  1869  the  expulsion  of  the  Jews  from  the 
rural  districts  (an  idea  conceived  nineteen  years 
before)  was  ruthlessly  carried  out.  .  .  .  Seven 
Powers — England,  France,  Austria,  Germany, 
Italy,  Russia,  Turkey — have  implicitly  promised 
liberty  and  security  to  the  Jews  of  Roumania. 
.  .  .  And  every  one  of  the  seven  nations  which 
joined  in  the  Convention  is  bound  to  see  that 
its  promises  be  kept." 

In  1879,  when  the  Treaty  of  Berlin  (1878)  had 
been  added  to  the  Paris  Convention  of  1858, 
Dr  Bluntschli,  Privy  Councillor,  and  Professor 
at  the  University  of  Heidelberg,  published  under 
the  auspices  of  the  Alliance  Israelite,  a  "  coun- 
sel's opinion"  in  the  form  of  a  pamphlet  now 
before  us,  on  "  L'Etat  Roumain  et  la  Situation 


52  PRESENT  CONDITIONS  [chap. 

legale  des  Juifs  en  Roumanie."  In  his  preface 
to  this  exposition  of  the  international  law,  the 
learned  jurist  declared  : — 

"  L'histoire  du  developpement  general  dii  droit 
europeen  m'a  convaincii  depuis  longtenips,  et 
I'etude  des  traites  et  des  lois  concernant  la 
Roumanie  ma  conferme  dans  cette  convic- 
tion, que  I'egalite  reclamee  ne  saurait  etre 
legitimement  refusee,  si  la  Roumanie  veut 
etre  entierement  reconnue  comma  etat  civilise 
europeen." 

In  1885  JNIr  David  F.  Schloss  pubhshed, 
through  ^Ir  Nutt,  in  the  Strand,  "  A  Detailed 
Account,  compiled  from  recent  official  and 
other  authentic  information,"  of  "  The  Persecu- 
tion of  the  Jews  in  Roumania."  In  this  penny 
leaflet  Mr  Schloss  starts  from  the  unassailable 
proposition  that  the  disabilities  of  the  Jews  in 
Roumania  constituted  (and  constitute)  "  a  direct 
defiance  of  both  the  letter  and  the  spirit  of  the 
Treaty  of  Berlin  ;  and  that  the  English  Govern- 
ment possesses,  if  it  chooses  to  exercise  it,  the 
fullest  right  to  interfere,  by  protest  or  otherwise, 
for  their  removal."  The  legal  point  is  this  : 
Article  7  of  the  Roumanian  Constitution  (even 
as  amended  by  the  Roumanian  Assembly  in 
1879)  did  not,  and  does  not,  comply  with  the 
requirements  of  the  Signatory  Powers,  as  ex- 
pressed in  Articles  43  and  44  of  the  Treaty  of 
Berlin.     The  appeal  to  common  humanity  was 


iv]   AN  APPEAL  TO  THE  FOREIGN  OFFICE     53 

stated   by  JNIr  D.   F.   Schloss  in   the  following 
terms : — 

"  To  sum  up  the  whole  case,  we  may  say 
briefly  this :  that  the  Roumanians  treat  the 
Jewish  subjects  of  Roumania  as  outlaws,  entitled 
to  none  of  the  rights,  civil  or  political,  of  citizens  ; 
that  the  Roumanians  have,  by  forbidding  the 
Jews  to  engage  in  nearly  every  trade  and  pro- 
fession, and  by  imposing  the  most  vexatious 
restrictions  upon  the  exercise  by  Jews  of  the 
few  insignificant  industries  still  left  open  to 
them,  made  it  impossible  for  them  to  earn  a 
livelihood ;  have  in  very  many  places  expelled 
the  Jewdsh  inhabitants  from  their  homes ;  have, 
by  incessant  acts  of  petty  persecution,  made  the 
life  of  the  Roumanian  Jew  a  burden  to  him ; 
and  have  done  everything  in  their  power  to 
drive  the  Jews  out  of  the  country.  ...  If  the 
nations  of  Western  Europe  do  not  deem  the 
wi'ongs  and  sufferings  of  oppressed  humanity  a 
sufficient  ground  for  their  interference,  they  may 
still,  perhaps,  be  convinced  that  their  ow^n  dignity 
is  compromised  when  a  condition  imposed  by 
themselves  is  violated  openly  and  with  im- 
punity." 

In  1893  Mv  Arthur  Cohen,  K.C.,  then 
President  of  the  Jewish  Board  of  Deputies, 
and  the  late  Right  Hon.  Sir  Julian  Gold- 
smid,  then  President  of  the  Anglo  -  Jewish 
Association,  jointly  signed  a  letter  to  Lord 
Rosebery  at  the  Foreign  Office,  which  concluded 
as  follows : — 

"  The  Roumanian  Government  have  hitherto 


54  PRESENT  CONDITIONS  [chap. 

contrived,  by  specious  promises  and  hollow 
assurances,  and  by  an  utterly  illusory  Naturalisa- 
tion Act,  to  evade  the  performance  of  the  pro- 
visions of  Article  44  of  the  Treaty  of  Berlin.  .  .  . 
The  Jews  have  waited  with  exemplary  patience 
for  their  performance.  Instead,  however,  of 
being  endowed  with  the  rights  promised  them, 
they  have  had  fresh  disabilities  imposed  upon 
them  which  have  made  their  lives  a  burden. 
We  venture  to  submit  that  the  time  has  now 
arrived  when  Roumania  should  be  required  to 
fulfil  the  engagements  which  she  contracted 
with  the  Great  Powers.  We  cannot  believe 
that  Great  Britain,  as  one  of  these  Powers,  is 
prepared  to  abandon  the  principle  of  Civil  and 
Religious  Liberty." 

Lord  Rosebery,  in  reply,  transmitted  a  copy 
of  a  report  from  her  late  Majesty's  JNIinister  at 
Bucharest,  which  affirmed  the  views  of  the 
Roumanian  Government,  well  known  to  the 
petitioners,  and  described  by  them  as  evasive, 
hollow,  specious,  and  illusory. 

All  this  is  not  ancient  history.  In  1901 
INIessrs  Macmillan  pubUshed  in  French  a  work 
by  JM.  Edmond  Simeons,  entitled  "  Les  Juifs 
en  Roumanie  depuis  le  Traite  de  Berlin  jusqu'a 
ce  jour.  Les  Lois  et  leurs  Consequences."  It 
is  a  weighty  arraignment  of  facts,  incontrovert- 
ible in  themselves,  and  temperately  stated,  dis- 
playing "  la  situation  intolerable  qui  a  ete  faite 
aux  Juifs  roumains  par  ce  meme  traite  qui 
devait  pour  toujours  assurer  leur  bonheur."    Less 


IV.]  THE  CULMINATING  EPOCH  55 

valuable,  but  not  to  be  overlooked,  is  the 
pamphlet  (dated  February  1902)  of  M.  Bernard 
Lazare,  a  French  publicist,  on  "  L'Oppression 
des  Juifs  dans  I'Europe  Orientale :  Les  Juifs 
en  Roumanie."  For  to-day,  in  1902,  this  burn- 
ing question  of  thirty  years  ago  is  once  more 
ardently  urged  on  the  attention  of  the  Seven 
Powers.  Lord  IMeath  has  pleaded  the  cause  in 
the  Times,  and  Mr  Dicey  and  ]Mr  ^lontefiore 
in  the  Sjjectator ;  the  2'imes  correspondent  in 
Vienna  telegraphed  on  June  6 : — 

"  The  Jews,  who  constitute  about  four  per  cent, 
of  the  population,  .  .  .  are  practically  excluded 
from  most  of  the  opportunities  of  earning  a 
livelihood  enjoyed  by  the  Christian  population. 
.  .  .  Independently  of  the  Treaty  of  13erlin,  it 
is  on  the  ground  of  pure  humanity,  and  in 
order  that  Roumania  may  not  forfeit  her  good 
reputation,  that  the  disabilities  of  the  Jews 
must  be  abolished,  whatever  temporary  draw- 
backs such  a  course  may  be  alleged  to  entail, 
and  however  reluctant  the  reactionary  and 
Chauvinist  element  may  be  to  adopt  one  of 
the  essential  principles  of  modern  government 
— namely,  the  equality  of  all  citizens  before  the 
law." 

Finally,  in  June  1902,  there  was  started  in 
Great  Britain  the  issue  of  The  Roumanian 
Bulletin,  as  an  irregular  medium  for  the  in- 
formation of  the  Press.  This  step  was  taken  in 
consequence  of  the  last  and  the  worst  of  the 
restrictive   laws    in    Roumania    (March    1902), 


56  PRESENT  CONDITIONS  [cHAr. 

which  prohibited  the  employment  of  Jewish 
working-men  in  any  trade  or  caUing ;  and  quite 
recently  an  incisive  pamphlet  has  been  published 
by  Messrs  William  Clowes  &  Sons,  entitled 
Roumanian  Finance :  Facts  and  Figures  for 
the  Holders  of  Roumanian  Bonds,  which  strikes 
at  the  moral  conscience  of  Roumania  through 
the  more  sensitive  organ  of  her  purse.  Our 
last  quotation  in  this  record  of  a  thirty  years' 
war  against  false  dealing  and  persecution  shall 
be  from  Roumanian  Finance :  ^ 

"  From  whatever  point  of  view  things  are 
considered,  there  is  only  one  conclusion  to  be 
drawn :  Roumania  has  exhausted  her  credit 
abroad,  and  yet  a  catastrophe  is  unavoidable  if 
she  does  not  call  in  outside  assistance.  This  will 
undoubtedly  be  granted  if  the  country  gives 
sufficient  guarantees  that  her  policy  will  in 
future  be  more  prudent,  and  her  financial  manage- 
ment more  economical  and  honest.  Guarantees 
will  have  to  be  given  to  this  effect.  The 
economic  policy  of  the  country  will  have  to  be 
put  as  much  as  possible  beyond  the  reach  of  party 
interests,  and  instead  of  discouraging  foreign 
enterprise  and  putting  fetters  on  laboiu',  the 
productiveness  of  the  country  will  have  to  be 
increased.       It  is  a  difficult  undertaking,  to  be 

^  A  reply  has  since  been  published  in  the  shape  of  another 
anonymous  pamphlet,  called  AtfacJt-s  on  Roumaivian  Finance. 
In  this  reply,  the  "  scathing  and  deprecatory  criticism  of  the 
present  Premier  and  Minister  of  Finance"  is  described  with  a 
show  of  reason,  as,  "to  say  the  least,  premature  after  a  term 
of  office  of  barely  one  year." 


IV.]  THE  POWER  OF  THE  PURSE  57 

earned  out  only  in  the  eourse  of  years,  but  it  is 
by  no  means  impossible,  if  the  true  patriots 
are  only  successful  in  restraining  the  national 
Chauvinism.  In  this  respect  the  true  interest  of 
the  country  coincides  with  the  interests  of  her 
foreign  creditors  and  her  political  friends.  .  .  . 
Should  this  hope  not  be  realised,  then  the 
public  in  Western  Europe  will  certainly  refuse 
to  lend  Roumania  any  money.  Capitalists  will 
no  longer  allow  themselves  to  be  bhnded  by 
budget  estimates  and  by  artificial  arrangements 
of  revenue  and  expenditure.  .  .  .  Only  when 
Roumania  is  successful  in  regaining,  by  her 
policy,  the  confidence  of  her  creditors,  and  in 
bringing  about  a  total  change  in  the  public 
opinion  of  AVestern  Europe,  can  the  country 
be  saved  from  violent  shocks,  and  the  holders 
of  Roumanian  bonds  be  guarded  against 
heavy  losses." 

It  is  at  this  point,  if  diplomacy  is  powerless 
and  humanity  indifferent,  that  the  Jews  of 
Western  Europe  will  find  their  pretext  to 
interfere. 

Several  conclusions  ensue.  First,  Jewish 
suffering  in  the  East  is  a  real  and  a  serious  evil. 
If  further  evidence  be  sought,  let  the  reader 
consult  Sincerus  on  Roumania,  or  Professor 
Errera  on  "  The  Russian  Jews  "  (D.  Nutt,  1894), 
or  Professor  Mandelstamm's  leaflet  entitled 
Hoiv  Jews  Live:  A  Side-licflit  on  Alien  Immigra- 
tion (Greenberg  &  Co.,  Chancery  Lane).  We 
need  not  elaborate  that  aspect.  Secondly,  it 
is   important   to   note   how   persistent   and   un- 


58  PRESENT  CONDITIONS  [chap. 

selfish  have  been  the  efforts  of  Western  Jews 
to  reHeve  the  oppression  of  their  eo-rehgionists. 
There  has  been  no  attempt  to  shirk  that  duty, 
no  Capua  in  Enghsh  Jewiy.  But,  thirdly,  and 
more  to  the  purpose  of  the  argument  main- 
tained in  this  essay,  thoughtful  Jews  in  Western 
Europe  have  recognised  quite  clearly  that  the 
one  true  basis  of  improvement  must  be  an 
improvement  from  inside.  There  may  have 
been  spasmodic  experiments  at  expatriation  and 
resettlement ;  despairing  Zionists  in  places  may 
have  urged  the  remedy  of  flight.  But  the 
strenuousness,  the  consistency,  the  moral 
purpose  have  been  throughout  in  the  direction 
of  a  reform  of  Roumanian  opinion.  All  that 
can  be  done  to  hasten  that  reform  Western 
Jews  are  willing  to  do,  at  any  sacrifice  of  time, 
trouble,  or  money.  But  the  Roumanian  Jews 
must  remain  in  Roumania  in  order  to  help 
Roumania  to  become  a  civilised  State.  This 
is  the  mission  of  Israel  in  exile,  the  mission 
that  British  Israel  has  fulfilled.  Here,  accord- 
ingly, we  discover  the  true  solution  of  the 
Jewish  question,  as  it  presents  itself  to  the 
minds  of  spiritual  Jews,  acquainted  with  their 
own  past  and  with  the  lessons  that  it  contains. 
This  discovery  justifies  our  long  divagation  to 
the  East.  For  if  patience  under  wrong,  and 
a  patient  striving  for  the  right,  held  the  promise 
of  no   reward    save    patience    itself,   then    Mr 


IV.]  THE  SOLUTION  59 

Baron  might  convert  them,  or  Mr  White 
exclude  them,  or  Dr  Herzl  lead  them  out.  The 
faith  that  is  in  them  would  perish,  the  gleam 
that  they  follow  would  disappear.  But  make 
survival  a  duty,  exalt  character  to  the  dignity 
of  a  trust,  crown  the  hardships  of  exile  with  a 
missionary  claim,  and  the  willow-trees  will  break 
into  rejoicing,  and  the  waters  of  Babylon  will  be 
sweet.  Time  is  on  the  side  of  this  solution.  It 
moves  with  the  purpose  of  history. 


We  have  tried  faithfully  to  render  the  ideas 
of  the  most  spiritually-minded  Jews  as  to  the 
meaning  of  their  dispersion,  and  the  mission 
which  they  are  set  to  fulfil  before  the  arrival  of 
the  ^lessiah.  At  the  same  time  we  have  tried 
to  show  how  the  harsh  experience  of  Israel  in 
exile  has  affected  his  natural  character ;  and 
how,  despite  the  ghettoes  and  gaberdines  from 
which  he  has  won  release,  he  has  yet  enriched 
the  world  with  morality  and  art.  Again,  we 
saw  that  the  emancipated  Jew  is  as  good  a 
citizen  as  his  neighbour,  and  that  nothing  but 
neighbourly  hate  drives  him  into  the  arms  of 
the  Zionists.  As  to  the  attitude  of  the  public 
mind  towards  this  alien  population  in  our 
midst,    there     is     a     striking     discrepancy     of 


60 


PRESENT  CONDITIONS 


[chap. 


evidence.      The  views  of  INIr  Russell   and   Mr 
White  may  be  cited  in  parallel  columns : — 


"The  point  which  gives  its 
chief  novelty  and  interest  to 
the  experiment  (of  '  anglicis- 
ing '  the  '  alien  immigrants ' ) 
is  the  complete  absence  of 
anti-Semitic  feeling.  This  is 
one  of  the  most  striking  fea- 
tures of  the  question  as  it 
presents  itself  in  Whiteehai^el ; 
it  is  considerably  truer  of  the 
British  workman  than  even  of 
the  richer  classes.  In  the 
higher  levels  of  societj^  there 
is  still,  no  doubt,  a  certain 
amount  of  racial  prejudice.  .  .  . 
But  in  the  East  End  there  is 
hardly  a  trace  of  this ;  against 
the  Jew  as  a  Jew  there  seems 
to  be  no  sort  of  hostile  feeling. 
The  English  Jew  ...  is  sur- 
prisingly popular.  And  such 
hostilit}'  as  does  exist  towards 
the  foreign  element  is  neither 
racial  nor  religious  in  character. " 
— C.  Russell,  "  The  Jew  in 
London,"  pp.  41,  42. 

Here,  then,  plainly  we  have  two  divergent 
views,  one  of  which  assures  us  that  the  popu- 
larity of  the  Jew  in  AVhitechapel  prevents  anti- 
Semitism  in  Mayfair,  while  the  other  maintains 
that  the  popularity  of  the  Jew  in  INIayfair  prevents 
anti-Semitism  in  Whitechapel.  We  may  perhaps 
omit  any  further  consideration  of  these  mutually 
destructive  opinions,  and  turn  to  the  actual  statis- 
tics which  bear  on  immigration  and  its  results. 

Mr  White  speaks  of  *'  an  ever  -  increasing 
horde  of  undesirable  foreigners  pouring  into 
this   country."     It  is  for  the  Commissioners   to 


"  The  peculiar  characteristics 
usually  associated  with  the 
Hebrew  community  are  not 
religious,  but  racial.  ...  Of 
the  Jewish  aristocrat  I  do  not 
sjjeak  in  this  book.  The 
advantages  reaj^ed  bj'  England 
from  the  Hebrew  ai'istocracj'^, 
not  only  material  but  intellec- 
tual and  artistic,  require  no 
comment.  They  are  notorious. 
It  is  the  presence  of  this  class 
which  has  done  most  to  prevent 
theoutbreakof  auti-Semitismin 
England,  to  allay  impatience, 
and  jDostjione  action  to  restrict 
the  ever  -  increasing  horde  of 
undesirable  foreigners  who  are 
pouring  into  this  country." 
And  elsewhere  Mr  White  adds  : 
"I  should  not  be  surpiised  to 
watch  unjDopularity  ripen  into 
jealousy,  and  even  hate,  among 
the  common  jDeople." — A.  White, 
"The  Modern  Jew,"  pp.  4,  5. 


IV.]  A  TEST  BY  FIGURES  61 

decide  if  these  epithets  are  well  chosen.    To  us,  at 

least,  it  seems  an  elementary  example  of  begging 

the  question,  to  speak    of    the    12,857    foreign 

settlers  of  1900  as  a  "  horde,"  to  describe  their 

increase  of  793  over  the   grand   total  of   1899 

as  "  ever-increasing,"  to  assume  without  definite 

proof  that   they  are   all   "  undesirable,"  and   to 

use  the  term  "  pouring  "  of  their  orderly  arrival. 

Certainly  the  Board  of  Trade,  in  its  Report  on 

the   immigration   of  1900,    concludes   that,  "in 

spite  of  the  large  influx  of  aliens  in  1900,  only 

London,  and  to  a  less  extent  Manchester,  have 

experienced  any  notable  increase  in  the  numbers 

of  the  resident  destitute  alien  class."    The  figures 

just  quoted  are  reached  by  deducting  the  emigrant 

foreigners  from  the  immigrant,  a  rough-and-ready, 

but  by  no  means  unfair  method  of  estimating 

the  number  of  fresh  alien  residents.     We  append 

the   detailed   statistics    for   the    foUov^^ing    year 

(1901-02)  to  illustrate  the  working  of  the  sum: — 

There  came  in  from  the  Continent       .  702,555 

There  went  out  to  the  Continent         .  613,843 

Excess  of  Continental  Immigration  

over  Emigration  .         .         ,         .  88,712 

Deduct  from  this  the  excess  of 
foreigners  emigrating  to  places 
outside  Europe  over  those  emi- 
grating from  such  places    .         .     64,616 

Also,  seamen,  who  on  arriving  are 
reckoned  as  immigrants,  but  of 
whom  there  is  no  record  when 
they  leave  as  members  of  crews    .     15,146 

79,762 

Net  increase  of  foreign  population  as  

a  result  of  the  passenger  movement  8,950 


62  PRESENT  CONDITIONS  [chap. 

A  word  is  due  in  this  place  as  to  the  subse- 
quent history  of  the  immigrants  in  East  London. 
Lurid  pictures  have  been  drawn  of  their  dirty 
and  destitute  condition,  and  for  a  time  at  least 
the  picture  is  probably  not  untrue.  But  the 
adaptability  of  these  people  is  a  valuable  asset  to 
themselves,  and,  as  we  venture  to  think,  a  valu- 
able asset  too  to  those  among  whom  they  settle. 
The  desire  to  improve  is  innate  in  a  Jew ;  his 
neighbour  is  more  often  content  to  "  muddle 
through"  as  he  began.  By  the  impartial  evi- 
dence of  Mr  Russell,  we  learn  of  these  alien 
immigi-ants  that  "  the  transformation  effected 
by  an  English  training  is  astonishing  in  its 
completeness.  All  the  children  who  pass  through 
an  elementary  school  may  be  said  to  grow  up 
into  '  English  Jews '"  ;  and  the  reader  who  wishes 
to  see  this  transformation  in  practice  should  pay 
a  visit  one  day  to,  say,  the  Gravel  Lane  Board 
School,  and  should  study  the  statistics  of  the 
Jewish  school  attendance  in  East  London.  No 
better  corrective  could  be  applied  to  the 
symptoms  of  incipient  anti-Semitism. 

Next,  as  to  the  Jews  in  general.  We  may  be 
told  that  the  presence  of  a  Jewish  community 
in  England  is  not  yet  acutely  dangerous  because 
of  the  smallness  of  its  numbers.  But,  as  a 
matter  of  fact,  the  proportion  of  Jews  to  non- 
Jews  is  larger  in  the  United  Kingdom  than 
in   France,   for  example,   where   anti-Semitism, 


IV.] 


COMPARATIVE  STATISTICS 


63 


despite  its  German  origin,  has  recently  assumed 
its  most  virulent  shape  and  form.  The  figures, 
which  we  borrow  from  the  "  Jewish  Year  Book," 
are  as  follows  : — 


Country. 

Jewish                   Total 
Population.       Population, 

Percentage. 

Great  Britain     .     . 
France      .... 

179,000 

86,885 

41,454,573 
38,595,500 

0-43 
0-22 

In  other  words,  with  a  total  population  of  about 
forty  millions  in  each  instance,  there  are  twice 
as  many  British  Jews  as  French  Jews  ;  and  yet 
anyone  who  followed  the  extraordinary  course 
of  the  Dreyfus  affair  in  France  would  have 
thought,  without  this  evidence,  that  the  Jews 
in  the  Bepublic  were  considerably  in  excess  of 
their  Romanist  vilifiers.  Even  in  smaller  spheres 
the  facts  contradict  the  impressions.  There  is 
more  talk  of  anti-Semitism  in  London  than  in 
Manchester ;  but  to  every  hundred  citizens  of 
Manchester  there  are  4*60  Jews,  to  every 
hundred  of  Londoners  there  are  only  1*58  Jews. 
In  Holland,  again,  the  proportion  of  Jews  to 
non-Jews  is  as  high  as  two  per  cent.,  nearly 
ten  times  as  high  as  in  France,  and  far  higher 
than  the  percentages  of  Germany  (1*04)  and 
of  the  United  States  (1'38)  respectively,  where 
anti-Semitism,  as  an  economic   or   social  force, 


64  PRESENT  CONDITIONS  [chap. 

has  to  be  taken  into  account.  Yet  the  Dutch 
Jews  are  completely  free  from  any  experience 
of  that  kind. 

These  comparative  statistics,  dull  reading 
though  they  may  be,  are  extremely  significant 
of  the  hollowness  of  the  anti-Semitic  movement. 
Mr  Arnold  White  begs  the  people  of  this 
country  to  take  warning  by  the  example  of 
the  French. 

"  Humanity,"  he  says,  "  does  not  change  its 
spirit  in  a  day,  a  week,  or  a  century ;  and  Ave 
English  have  no  right,  therefore,  to  anticipate 
that  when  the  Jews  arrive  at  the  position  in 
Great  Britain  which  they  occupy  in  France  to- 
day, the  conduct  of  the  bulk  of  them  will  be 
more  humane,  enlightened,  or  unselfish  towards 
us  than  it  has  been  towards  the  French." 

The  oracle  is  a  trifle  cryptic ;  and  we  fail  to 
see  why  the  position  occupied  by  the  Jews  in 
France  to-day  should  be  one  towards  which 
British  Jews  aspire.  There  are  twice  as  many 
Jews  in  England  as  in  France ;  and  if  they  are 
afflicting  France  with  rods,  they  should  be 
afflicting  England  with  scorpions.  But  is  it  so  ? 
or  is  it  the  fact  that  the  charge  of  inhumanity, 
want  of  enlightenment,  and  selfishness  recoils 
on  the  nation  which,  with  the  smaller  Jewish 
community,  has  yet  set  an  example  of  Jew- 
baiting  unparalleled  in  modern  history  ?  We 
give  Mr  White  his  Captain  Dreyfus,  whom  he 


IV.]     A  GERMAN  VIEW  OF  ANTI-SEMITISM     65 

is  pleased  to  patronise  as  '*a  hero  and  a  man," 
adding  "one  more  to  the  long  line  of  Jewish 
worthies  whose  annals  adorn  the  history  of  the 
race."  The  Dreyfus  episode  is  not  necessary  to 
turn  the  point  of  Mr  White's  warning.  The 
different  aspects  of  the  Jewish  problem  in  Eng- 
land and  in  France  are  not  due  to  a  difference 
in  the  Jews — the  evidence  of  numbers  proves 
it — but  to  a  difference  in  the  non-Jews ;  and 
there  we  may  leave  the  matter. 

We  referred  just  now  to  the  birthplace  of 
anti-Semitism,  and  the  German  author  of  its 
being.  It  may  be  instructive  to  read  a  fresh 
account  of  the  movement  from  the  pen  of  a 
German  writer,  a  Christian,  and  a  university 
professor,  who  may  be  presumed  to  speak  with- 
out Jewish  predilection.  Dr  Theobald  Ziegler, 
of  Strassburg  University,  in  his  history  of  "  The 
Intellectual  and  Social  Development  of  the 
Nineteenth  Century "  (a  volume  of  over  seven 
hundred  pages  in  Schlenther's  "  Germany  in 
the  Nineteenth  Century"  series),  shows  that 
the  Jews  were  made  the  scapegoat  of  the 
financial  crash  which  succeeded  the  "  boom " 
of  1871.  The  disastrous  effects  of  that  crash 
are  becoming  more  apparent  every  day ;  but, 
when  the  "  plungers "  were  hurt,  they  conven- 
iently forgot  that  it  was  Eduard  Lasker,  a  Jew, 
who  was  the  first  to  protest  in  the  Prussian 
Piet,   in    1873,   against   the    dance    round    the 


66  PRESENT  CONDITIONS  [chap. 

golden  calf.      That  Jews  took  part  in  the  riot 
of  speculation  and  the  excesses  of  the  Press  no 
one   would   attempt   to   deny ;   but   the  weight 
and  virulence  of  the  attack  upon  them  are  not 
to  be  accounted  for  by  this  fact.      There  was 
first  the  need  of  a  scapegoat ;   there  was  next 
the  German  revival,  inevitable  after  a  great  war, 
of  which  Treitschke  made  himself  the  mouth- 
piece, and  which  was  equally  concerned  to  expel 
foreign  blood  and  foreign  words.     This  national 
revival  was  associated,  as  we  have  already  seen, 
with  a  political-religious  movement,  which  worked 
downwards  from  a  circle  of  Court  ladies,  fasci- 
nated by  Stocker's  eloquence,  and  which,  though 
Stocker  is  out  of  favour  and  disgraced,  operates 
to-day  so  far  that  no  ladies'  committee  of  any 
charitable    institution    can    hope    for    imperial 
patronage  if  the  name  of  a  Jewess  is  on  the 
list.     Thus  everything  was  ready  for  the  national 
party  of  Christian  Socialists,  who  found  in  the 
prejudice   and   superstition   of   rural    Germany, 
and  in  the  envy  of  impoverished  nobles  in  the 
cities,  a  receptive  soil  for  the  seeds  of  Jew-hatred 
pure  and  simple.     And  so  Professor  Ziegler  can 
write,  with  a  rare  sense  of  historical  justice  : — 

"  The  Jewish  usurer's  rod  has  been  bound  by 
Christians  themselves  [who  excluded  the  Jews 
for  several  centuries  from  every  business  except 
finance].  ...  It  can  hardly  be  gainsaid  that  the 
Jews  are  liable  to  blame  at  many  points,  and 


IV.]    FOUNDED  ON  HATE  AND  ENVY     67 

have  often  given  real  cause  for  hate  and  con- 
tempt by  malpractices  on  the  Stock  Exchange, 
by  money-lending  in  rural  districts,  by  the 
effi'ontery  of  Jewish  journalists,  and  by  their 
clique-Uke  push  and  activity  in  professional  and 
academic  life.  We  are  completely  justified  in 
resisting  these  tendencies.  But  the  anti-Semitic 
movement  .  .  .  still  remains  for  us  Germans  a 
great  and  a  unique  reproach.  It  contradicts  the 
tolerant  basis  of  our  nature,  it  is  impatient  and 
chauvinistic,  immoderate  and  unjust.  Nor  can  a 
purpose  be  discerned  in  it.  A  petition  to  the 
Reichstag  to  revoke  the  political  equality  of  the 
Jews  would  have  to  be  rejected,  as  it  is  at 
variance  with  our  constitutional  principles ;  and 
if  Diihring's  proposal  for  the  '  dejudaisation '  of 
the  country  be  attentively  considered,  it  will  be 
seen  how  impracticable  it  is,  and  how  his  sug- 
gested exceptional  treatment  of  the  Jews  is 
opposed  to  our  whole  modern  conception  of  the 
State,  and  of  the  position  of  the  individual  in  it. 
Our  State  to-day  is  neither  exclusively  Christian 
nor  exclusively  German ;  it  comprises  Poles, 
Danes,  and  Frenchmen,  and  it  is  absurd  to  pre- 
tend that  a  few  hundred  thousand  Jews  will 
choke  it.  The  idea  that  ill  treatment  will  induce 
the  Jews  to  quit  Germany  of  their  own  accord, 
and  the  consequent  movement  of  the  Zionists 
towards  a  national  Jewish  State  in  Palestine,  is 
wholly  Utopian  and  anachronistic,  and  it  merely 
interrupts  the  process  of  assimilation  already 
begun  with  success.  Nothing,  then,  remains 
but  hate  and  envy,  which  are  the  corner-stones 
of  no  political  party — hardly  even  of  a  students' 
club." 

With   this   temperate  criticism  we  may  fitly 


68  PRESENT  CONDITIONS  [chap.  iv. 

bring  to  a  close  our  examination  of  the  Jewish 
problem,  and  of  the  various  solutions  that  are 
proposed  for  it.  We  reject  the  solutions,  severally 
and  collectively.  No  one  of  them,  in  our  opinion, 
is  based  on  an  adequate  study  of  the  nature 
of  the  Jews,  and  of  the  restitution  due  from 
Christendom  to  Israel  for  centuries  of  bondage 
and  oppression. 


CHAPTER    V 

SPIRITUAL    FORCES    IN    JUDAISM 

We  come  now  to  the  last  section  of  our  inquiry. 
If  we  are  right  in  our  contention  that  the  only 
possible  solution  of  the  Jewish  question  is  the 
solution  by  time,  that  the  Jews  of  each  country 
must  work  out  for  themselves  (with  such  help 
as  they  may  receive  from  better- civilised  Powers) 
their  emancipation  and  their  religious  liberty, 
then  it  is  fair  to  ask.  What  kind  of  Jews  will 
be  evolved  out  of  these  conditions  ?  To  what 
kind  of  Jewish  population  shall  the  nations  of 
Christendom  look  forward,  when  they  them- 
selves have  learned  to  practise  the  Gospel  of 
Christ  ?  This  question  must  be  answered  by 
considering  the  Jews  of  England,  not  from  the 
statistician's  point  of  view,  which  deals  with 
averages  and  the  mass,  but  from  the  point  of 
view  of  the  man  who  cares  for  his  country, 
and  who  honestly  tries  to  trace  the  forces  of 
national  character,  while  still  in  the  making. 

The    search    bristles   with    difficulties.      We 
incur  the   serious   risk   of   offending   a   section 


70  SPIRITUAL  FORCES  IN  JUDAISM      [chap. 

of    our    fellow  -  countrymen,    who    may   justly 
claim   that   neither  by  political  sentiment,  nor 
by   intellectual   disposition,   nor    yet    by   social 
status,   do   they   form   a   sect   apart.      This   in 
itself  is  an  important  feature — that  there  is  no 
specific  Jewish  interest  differentiating  the  Jews 
from  the  rest  of  the  King's  subjects.      So   far 
as  it  exists,  it  exists  for  the  Jews  alone ;  they 
cheerfully  accept  its  burden  in  addition  to  their 
civil  duties,  and  the  obligation  of  the  first   is 
never  allowed  to  clash  with  the  prior  obligation 
of  the  second.     Within  our  observation,  at  least, 
there   is   no   point  in   our   common   life  where 
action  is  arrested  or  hampered  by  the  thought, 
"  This  will  alienate  the  Jewish  vote,"  or  "  This 
will    offend    Jewish    opinion."       Even    in    the 
question  of  alien  immigration,  a  Jewish  member 
of  the  House  of  Lords  sits  on  the  Commission, 
and  a  Jewish  member  of  the  House  of  Commons 
was  among  those  who  approved  its  appointment. 
This,  then,  is  equivalent  to  saying  that,  in  the 
comparatively  few  years  since  the  date  of  their 
emancipation,  the  Jews  of  Great  Britain   have 
identified  themselves  with  the  nation  to  which 
they  belong ;  and  thus,  in  a  sense,  it  is  an  im- 
pertinence to  attempt  to  draw  a  line  of  differ- 
ence, and  to   ask  what   contribution   has   been 
made  by  those  outside  the  line  to  the  interests 
of  those  inside  it.     Any  such  attempt  will  only 
serve  to  create  a  Jewish  question  where  it  does 


v.]  A  COMMON  FORM  OF  PREJUDICE  71 

not  exist.  Accordingly,  we  may  refrain  from 
elaborating  the  obvious.  We  need  not  pause 
to  point  out  that  Jewish  workers  are  found  in 
all  the  learned  professions — that  a  Jew  has  been 
Master  of  the  Rolls,  a  Jew  has  been  Deputy 
Speaker,  a  Jew  is  a  Colonial  Governor,  and  so 
forth,  and  so  forth.  This  method  of  defence 
is  hardly  less  insolent  than  the  method  of  attack, 
beloved  by  men  like  Mr  White,  who  speaks 
of  a  "Jewish  island  in  the  sea  of  English 
life." 

One  thing,  however,  we  may  be  permitted  to 
point  out.  The  term  "the  Jew"  carries  with 
it  at  least  this  implication  of  solidarity,  that 
the  fault  or  folly  of  one  Jew  is  reflected  in 
popular  opinion  on  the  Jews  as  a  whole. 
Every  Jew  of  evil  eminence  is  taken  as  a 
type.  A  Jewish  murder,  a  Jewish  divorce,  a 
Jewish  embezzlement,  a  Jewish  case  of  usury, 
even  a  particularly  "  loud "  costume  or  lux- 
urious equipage,  if  the  property  of  Jews,  is 
imputed  not  merely  to  the  sinful  agent  but 
to  the  Jewish  community  en  bloc.  There  is  a 
merciless  argument  from  the  particular  instance 
to  the  general  rule.  The  unfairness  will  be 
obvious  to  anyone  who  honestly  reflects  how 
liable  he  is  to  that  form  of  prejudice. 

At  the  same  time  it  cannot  be  concealed 
that  in  Israel,  as  elsewhere,  the  material  tends 
to  encroach  upon  the  spiritual — not  merely  the 


n  SPIRITUAL  FORCES  IN  JUDAISM      [chap. 

materialism  of  prosperity,  but  the  grosser  symbols 
of  a  faith  which  is  losing  its  religious  sanction. 
The  Chief  Rabbi  agrees  with  the  Bishop  of 
London  in  deploring  the  falling-ofF  at  divine 
worship  on  the  Sabbath.  The  Jews,  though 
they  possess  an  excellent  body  of  clergy,  suffer 
to  some  extent,  as  in  every  non-established 
Church,  from  a  lack  of  cultivated  English 
ministers.  The  professional  demands  of  ortho- 
doxy are,  perhaps,  too  strong  to  attract  the 
class  of  young  men  who  would  bring  fresh  Ufe 
into  the  synagogue.  Signs  of  this  are  dis- 
coverable in  provincial  congregations,  where 
the  minister  of  rehgion  and  instructor  of  the 
young  is  too  often  compelled  to  officiate  as  the 
local  authority  for  the  execution  of  the  dietary 
laws,  and  in  other  less  exalted  capacities. 
Jewish  youth,  growing  up  amid  Western  ideas, 
revolts  from  this  religion  of  "  pots  and  pans," 
and  misses  the  spiritual  meaning  which  conse- 
crates the  symbohsm.  Their  elders  abandon 
with  reluctance  the  forms  for  which  their 
fathers  suffered ;  they  dread  the  consequent 
alienation  of  their  less  advanced  brothers  in 
faith  ;  and  they  fail  to  find,  in  the  desiccated 
forms  of  public  worship  which  remain,  an 
adequate  compensation  for  the  warmth  and 
light,  and  the  sense  of  intimate  familiarity, 
which  made  Judaism  a  household  creed.  This 
partial  failure  of  Judaism,  in  its  appeal  through 


v.]  TENDENCY  TO  MATERIALISM  73 

symbols  of  worship  to  the  hunger  of  the  rehgious 
soul,  makes  the  Jews  especially  liable  to  the 
temptations  of  materialism  on  the  side  of  con- 
duct. By  natural  instinct  and  ethical  code  they 
are  the  people  of  prosperity ;  their  temperament 
is  indomitably  cheerful,  their  public  worship  is  a 
familiar  joy ;  and  not  all  the  schooling  of  adversity, 
in  which  they  have  exhibited  such  remarkable  for- 
titude, has  alienated  their  blessing.  No  experi- 
ence, no  example,  no  suffering,  will  make  ascetics 
of  the  Jews  ;  it  is  their  nature  to  give  more  gladly 
than  to  give  up,  to  spend  more  eagerly  than  to 
spare.  Yet,  holding  the  blessing,  they  should 
cultivate  the  virtue ;  they  should  aim,  in  Bacon's 
language,  at  temperance  in  prosperity.  What- 
ever may  be  the  case  in  other  countries,  in 
England  at  least,  we  feel  convinced,  if  non- 
Jews  and  Jews  are  to  continue  to  work  together 
for  the  land  they  love,  Israel  must  win  respect, 
not  alone  for  his  history  and  his  character,  but 
for  his  present  faith  and  ideals.  Dowered  with 
a  nature  richly  capable  of  pleasure  and  enjoy- 
ment, and  practising  a  religion  deficient,  or  un- 
developed, on  the  actively  spiritual  side,  pros- 
perous Israel  tends  to  become  self-indulgent 
and  self-assertive,  fond  of  display,  and  material 
in  sentiment. 

This  tendency  may  be  alleged  in  general  terms 
without  much  fear  of  contradiction,  and  without 
incurring  the  charge  of  condemning  the  many 


74  SPIRITUAL  FORCES  IN  JUDAISM      [chap. 

for  the  faults  of  the  few.  But  it  is  the  utmost 
extent  to  which  that  argument  may  go,  and  we 
should  hesitate  to  use  it  without  a  qualifying 
clause  except  that  the  Jews  themselves  would 
readily  admit  it.  In  the  pages  of  the  Jeivish 
Quarterly  Review ,  and  in  other  current  periodicals, 
the  fact  is  admitted  and  deplored,  and  various 
efforts  are  made  for  the  spiritual  regeneration 
of  Israel.  It  is,  perhaps,  in  those  efforts,  rather 
than  in  the  evil  which  they  seek  to  cure,  that  we 
should  look  for  the  signs  of  the  tendency  of 
modern  Jewish  thought.  The  violent  change 
from  repression  to  emancipation  was  bound  to 
lead  to  a  certain  amount  of  revolt  from  tradi- 
tional Judaism  and  of  self-assertion  on  the  part 
of  the  newly  free.  This  is  merely  a  transition 
stage,  and  it  is  already  clear  that  advanced 
thinkers  in  Israel  are  leading  their  co-religionists 
to  the  perception  of  a  higher  ideal.  There  is 
considerable  spiritual  activity  within  the  Jewish 
community.  It  is  manifested  by  the  constant 
formation  of  new  leagues  and  associations,  in- 
tended to  develop  the  spiritual  powers,  and  to 
adapt  the  orthodox  creed  to  the  needs  of  a 
wider  horizon.  The  synagogue,  like  the  uni- 
versities in  these  democratic  days,  is  being 
"  extended  "  by  societies  of  divers  kinds.  Thus, 
to  select  but  a  few  from  the  names  in  the 
"  Jewish  Year  Book,"  there  is  the  Jewish  Study 
Society,  founded  in  1900,  "to  deepen  interest 


v.]  THE  OLD  AND  THE  NEW  75 

in  Judaism  by  increasing  among  Jews  the 
knowledge  of  their  rehgion,  history,  and  litera- 
ture ; "  there  is  the  East  London  Jewish  Com- 
munal League,  "to  promote  the  religious, 
intellectual,  and  social  status  of  Jewish  young 
men  and  women,  and  to  enlist  their  sympathies 
and  active  co-operation  in  communal  affairs ; " 
there  are  the  Maccabeans  who  aim  at  "  social 
intercourse  and  co-operation,  with  a  view  to 
the  promotion  of  the  interests  of  the  Jewish 
race ; "  the  Union  of  Jewish  AVomen  Workers, 
the  Jewish  Congregational  Union,  the  Jewish 
Rehgious  Union,  etc. 

Thus,  the  alleged  materialism  of  Israel  is 
visibly  the  object  of  a  vigorous  attack  from 
inside.  But  the  task  of  spiritual  regeneration 
is  rendered  difficult  and  slow,  because  the  old 
and  the  new  are  at  war,  and  because  Jewish 
piety  and  Western  decorum  set  such  different 
standards  of  worship.  Sixty  years  ago  a  body 
of  Jews  in  London  attempted  to  reconcile  the 
two  by  founding  the  Reform  Congregation  of 
British  Jews.  The  feehng  in  the  orthodox 
Hebrew  community  against  these  secessionists 
was  very  bitter  for  some  years ;  Sir  Moses 
Montefiore,  for  instance,  continued  to  regard 
them  as  apostates  till  nearly  the  end  of  his  long 
life.  That  feeling  has  died  out ;  and  Reform 
Congregations  in  Manchester  and  Bradford  are 
now   affiliated   to  the   London   Synagogue,    all 


76  SPIRITUAL  FORCES  IN  JUDAISM      [chap. 

differing  toto  ccelo  from  reformers  on  the  Con- 
tinent and  in  the  United  States,  with  their 
Sunday  services,  their  abandonment  of  Hebrev/, 
and  their  exaggerated  deference  to  the  superficial 
customs  of  their  non- Jewish  neighbours.  The 
Reform  movement,  perhaps,  has  not  been  wholly 
a  success  ;  at  all  events,  it  is  still  open  to  amend- 
ment with  a  view  to  harmonising  both  ideals. 
It  is  enough  to  note  these  tendencies,  and  it 
is  not  our  place  to  indicate  to  the  leaders  of 
the  Jewish  community  in  England  the  precise 
nature  of  the  further  changes  necessary  in 
order  to  give  more  effective  expression  to  the 
spiritual  elements  in  Judaism.  Few  would  deny 
that  they  are  liable  to  be  too  heavily  overlaid 
with  minutice  of  observance,  beautiful,  indeed, 
in  then-  symbolical  sense,  but  tending  some- 
times, in  this  short  Ufe  of  many  duties,  to  be 
performed  as  substitutes  instead  of  as  symbols. 
But  as  to  the  ultimate  harmony  of  the  new 
and  old,  no  real  doubt  can  be  maintained.  The 
mu'aculous  preservation  of  the  Jews  is  itself 
an  argument  for  their  election.  By  every  law 
and  rule  of  history  they  should  have  been  ex- 
terminated long  since,  yet  we  see  them  to-day 
in  all  parts  of  the  world,  fighting  steadily  and 
pertinaciously  for  the  purpose  they  are  set  to 
fulfil.  That  purpose  carries  with  it  the  bar  on 
inter-marriage,  which,  despite  occasional  breaches, 
is  still  jealously  observed  by  the  overwhelming 


v.]  THE  PRIESTS  OF  HISTORY  77 

majority  of  Jews  as  an  essential  condition  of 
survival,  but  it  carries  with  it  no  other  bar  on 
national  self-consciousness,  political  economy,  or 
social  intercourse. 

A  people  should  be  judged  by  the  height  of 
its  aspirations,  and  not  by  its  lowest  achieve- 
ment. Carlyle  praises  his  Hero-priest  because 
he  does  what  is  in  him  to  introduce  his  ideals 
into  practice,  "  and  wears  out,  hi  toil,  calumny, 
contradiction,  a  noble  life,  to  make  a  God's 
Kingdom  of  this  Earth."  Is  not  this  an  account 
in  epitome  of  the  history  of  the  Jews,  the  priests 
by  precedence  of  heroic  story,  the  eternal  wor- 
shipping the  Eternal  ? 

Thus,  Mr  Claude  Montefiore,  whose  "Bible 
for  Home  Reading"  is  the  children's  text-book 
which  is  used  in  most  Jewish  homes  in  this 
country,  has  written  the  following  passages  in 
the  concluding  chapter  of  his  second  volume  : — 

"The  Biblical  doctrines  about  goodness  and 
God  are  mixed  up  with  the  history  of  Israel. 
They  are  found  in  a  national  framework. 
The  Jews  stand  in  some  intimate  relation  to 
these  doctrines.  They  are  their  guardians  and 
their  propagators.  We  were  not  able  to 
accept  all  that  is  contained  in  the  Bible 
about  the  relation  of  the  Jews  to  God  and  to 
their  fellowmen ;  but  the  highest  doctrine  of 
the  Hebrew  scripture  on  these  subjects  was 
ahke  convincing  and  inspiring.  The  highest 
doctrine  may  be  said  to  include  the  notion 
that  God  is  the  Father   of  all   men,  and   that 


78  SPIRITUAL  FORCES  IN  JUDAISM      [chap. 

He  cares   for  all  without  distinction  of  race  or 
creed.  .  .  . 

"  What  place  or  function  has  Israel  if  all  men 
are  equally  God's  children  ?  Has  it  only  a  place 
or  function  according  to  the  lower  or  more 
national  teaching  of  the  Hebrew  Scriptures, 
according  to  which,  in  contradiction  to  the 
theory  of  the  impartial  Divine  Fatherhood  and 
the  fraternity  of  man,  Israel  is  or  will  be  specially 
'favoured '  by  God  ?  No.  Just  in  proportion  as  the 
higher  doctrine  of  God  and  man  is  recognised  and 
understood,  does  the  position  and  function  of  Israel 
become  higher  and  more  spiritual.  The  'king- 
dom of  priests '  must  exercise  its  priestly  functions 
for  the  benefit  of  the  world.  The  Jews  are  called 
for  a  special  purpose  :  to  them  the  knowledge  of 
God  came  early  in  their  history;  they  have  to 
undergo  a  special  training,  a  purification  as  if  by 
fire.  '  You  only  have  I  known  out  of  all  the 
families  of  the  earth :  therefore  will  I  visit  upon 
you  all  your  iniquities.'  We  recall  the  solemn 
words  of  the  second  Isaiah,  which  have  never 
been  renounced  or  denied  by  any  subsequent 
Jewish  teacher,  though  they  have  often  been 
obscured  and  forgotten :  '  Behold,  My  servant 
whom  I  uphold ;  My  chosen,  in  whom  My  soul 
delighteth  :  I  have  put  iSIy  Spirit  upon  Him  ;  He 
shall  bring  forth  true  religion  to  the  nations. 
He  shall  not  clamour  nor  cry,  nor  cause  His 
voice  to  be  heard  in  the  street.  A  bruised  reed 
shall  He  not  break,  and  a  dimly  burning  wick 
shall  he  not  quench :  He  shall  bring  forth  true 
rehgion  faithfully.  He  shall  not  burn  dimly, 
nor  shall  His  spirit  be  crushed,  till  He  have  set 
true  religion  in  the  earth  ;  and  the  isles  shall  wait 
for  His  teaching.'  And  again  of  the  ideal  Israel, 
whose  duty  extends  beyond  the  limits  of  his  own 


v.]      ELECTION  OF  SPIRITUAL  PRIVILEGE      79 

people  to  the  world  at  large,  the  words  were 
spoken :  'It  is  too  light  a  thing  that  Thou 
shouldst  be  my  servant  to  raise  up  the  tribes  of 
Jacob,  and  to  restore  the  preserved  of  Israel :  I 
will  also  give  Thee  for  a  light  to  the  nations, 
that  My  salvation  may  be  unto  the  end  of  the 
earth.'  And  finally  we  remember  the  great 
passage  about  the  Servant  who  suffered  for  the 
sake  of  others,  a  passage  which  in  all  probability 
refers  to  the  best  and  purest  spirits  in  Israel 
suffering  for  the  sake  of  the  nation  as  a  whole. 
.  .  .  '  He  bare  our  sickness  and  carried  our 
pains  ;  yet  did  we  esteem  Him  stricken,  smitten 
of  God  and  afflicted.  But  He  was  wounded 
for  our  transgressions.  He  was  crushed  for  our 
iniquities :  the  chastisement  of  our  peace  was 
upon  Him ;  and  through  His  stripes  we  have 
been  healed.  All  we  hke  sheep  had  gone  astray; 
we  turned  everyone  to  his  own  way ;  and  the 
Lord  made  to  light  on  Him  the  guilt  of  us  all.' 

''  Clearly  the  teaching  of  all  these  various 
passages  must  be  recast  and  reinterpreted  to 
suit  the  exigencies  of  our  own  time.  Into  this 
I  cannot  enter,  but  what  is  plainly  put  before 
us  is  a  conception  according  to  which  Israel  is 
called  to  serve,  to  suffer  and  to  teach,  and  not 
conquer,  to  triumph  and  to  enjoy.  It  is  an 
election  of  spiritual  privilege  and  of  spiritual 
responsibility. 

"  In  harmony  with  the  highest  teaching  of 
the  Bible  about  Israel  is  its  highest  teaching 
about  the  future.  God  wills  that  His  world,  the 
world  of  man,  shall  become  better,  not  worse. 
With  the  optimism  of  faith  the  Hebrew  seers 
and  poets  look  forward  to  a  Golden  Age :  they 
do  not  relegate  it  to  a  distant  and  irrecoverable 
past.     Righteousness  and  peace  shall  at  last  pre- 


80  SPIRITUAL  FORCES  IN  JUDAISM  [chap.  v. 

vail.  '  They  shall  beat  their  swords  into  plough- 
shares, and  their  spears  into  pruning  -  hooks  : 
nation  shall  not  lift  up  sword  against  nation, 
neither  shall  they  know  war  any  more.'  This 
is  the  final  issue  of  Israel's  work.  .  .  .  Such  is 
the  exalted  hope,  ethical  and  rehgious  in  one, 
world-wide  in  its  range,  spiritual  in  its  good, 
which  the  highest  teachers  of  the  Bible  explicitly 
connect  and  co-ordinate  with  the  mission  and 
the  destiny  of  Israel.  .  .  .  They  form,  to  my 
thinking,  the  essence  of  Judaism." 

And  while  Jewish  children  are  taught  a 
religion  of  this  rare  spiritual  texture,  shall  we 
say  with  the  enemies  of  the  Jews  that  they 
"stifle"  national  life  "by  the  substitution  of 
material  aims  for  those  which,  however  faultily, 
have  formed  the  unselfish  and  imperial  objects 
of  the  Englishmen  who  have  made  the  Empire  "  ? 
or  shall  we  not  rather  say  that  Jewish  unselfish- 
ness and  imperialism  form  a  part  of  the  com- 
posite foundation  on  which  the  British  Empire 
rests  by  virtue  of  its  unique  skill  in  welding  all 
its  parts  into  one  whole  ? 


APPENDIX. 

I.— STATISTICS  OF  JEWISH  POPULATION. 

(a)  The  following  Table,  reproduced  by  permission  from  the 
JeicUh  Year  Book,  1902-03,  furnishes  at  a  glance  the  percentage 
of  the  Jewish  population  to  the  total  population  in  the  principal 
countries  of  the  world.  The  figures  should  be  studied  in  connec- 
tion with  the  remarks  on  pages  62-64  above — 


Couulry. 


Palestine 

Hungary 

Russian  Emp 

Roumania 

Austria 

Morocco 

Holland 

United  States  of  America 

Prussia 

Germany 

Algeria 

Bulgaria 

Luxemburg 

Great  Britain 

Persia  . 

Switzerland 

Australasia 

Greece , 

Canada 

Egypt . 

France 

New  Zealand 

Servia  . 

Denmark 

Belgium 

Italy    . 

Norway  and  Sweden 

India  . 

Portugal 

Spain  . 


Jewish 
Population. 


Total 
Population. 


Percentage  of 
Jews. 


60.000 

851,378 

5,189,401 

243,000 

1,143,000 

150,000 

103,988 

1,045,555 

375,716 

586,948 

44,207 

28,307 

1,200 

179,000 

35,000 

12,551 

16,678 

8,350 

16,432 

25,300 

86,885 

1,611 

5,102 

5,000 

12,000 

44,037 

5,000 

22,000 

1,200 

2,500 

F 


180,000 

33-33 

19,207,103 

04-43 

125,668,000 

04-13 

5,912,600 

04  11 

26,150,597 

04-80 

5,000,000 

03-00 

5,179,100 

02-00 

76,085,79-1 

01-38 

31,855,123 

01-11 

56,367,178 

01-04 

4,739,331 

00-93 

3,733,189 

00-76 

236,543 

00-50 

41,454,573 

00-43 

9,000,000 

00-39 

3,315,443 

00-38 

4,557,323 

00-36 

2,433,800 

00-34 

5,369,666 

00-30 

9,734,405 

00-26 

38,595,500 

00-22 

772,719 

00-20 

2,493,770 

00-20 

2,464,770 

00-20 

6,687,651 

00-18 

32,449,754 

00-13 

7,376,321 

00-07 

294,266,701 

00-07 

5,428,659 

00-02 

18,089,500 

00-01 

82 


APPENDIX   I. 


STATISTICS  OF  JEWISH  FOFVLATIQ-^— Continued. 

(h)  A  similar  Table  has  been  worked  out  in  order  to  furnish  the 
percentage  of  the  Jewish  population  to  the  total  population  in 
the  principal  cities  of  the  world.  These  figures  are  in  some 
respects  more  important  than  those  in  the  last  Table.  The  Jews 
tend  to  city  life  by  habit  and  taste,  as  well  as  by  the  necessity 
imposed  by  their  dietary  laws  and  by  the  facilities  of  public 
worship — 


City. 

Jewish 

Total 

Percentage  of 

Population. 

Population. 

Jews. 

Botosaui 

25,000 

35,000 

71-43 

Jassy    . 

45,000 

78,067 

57 

69 

Odessa 

120,000 

209,085 

57 

14 

Salonica 

60,000 

105,000 

57 

14 

Lomza 

14,000 

26,075 

53 

84 

Cracow 

45,000 

91,323 

49 

28 

Jerusalem     . 

23,000 

50,000 

46 

00 

Mogador 

8,676 

19,000 

45 

66 

Minsk  . 

40,000 

91,494 

43 

71 

Tangier 

12,000 

30,000 

40 

00 

Kovno 

28,000 

75,543 

37 

06 

Warsaw 

255,160 

712,000 

35 

82 

Wilna . 

50,000 

154,532 

29 

03 

Lemberg 

40,000 

159,875 

25 

00 

Bagdad 

35,000 

145,000 

24 

14 

Budapesth   . 

168,985 

732,322 

23 

08 

Galatz . 

12,000 

62,678 

19 

17 

Corfu  . 

3,500 

17,918 

19 

00 

Adrianople  . 

15,000 

81,000 

18 

52 

Bucharest     . 

40,000 

282,071 

14 

11 

Amsterdam  . 

56,000 

520,602 

10 

76 

New  York    . 

360,000 

3,437,202 

10 

59 

Larissa 

1,500 

15,000 

10 

00 

Prague 

20,000 

201,589 

09 

92 

Johannesburg 

,             10,000* 

102,078* 

09 

80 

Philippopolis 

'               4,000 

42,849 

09 

34 

Vienna 

150,000 

1,674,957 

08 

95 

Fi-ankfort  a/m 

i             22,000 

288,489 

07 

63 

Gibraltar 

!                2,000 

27,640 

07 

30 

Aden    . 

3,000 

41,222 

07 

28 

Damascus     , 

10,000 

140,500 

07 

11 

Kiew    . 

15,000 

247,432 

06 

06 

Philadelphia 

75,000 

1,293,697 

05-80 

APPENDIX   I. 


STATISTICS  OF  JEWISH  FOFVLATIO'^—Oontmucd. 


City. 

Jewish 

Total 

Percentage  of 

Population. 

Population. 

Jews. 

Cincinnati    . 

18,000 

325,902 

05-52 

Mayence 

4,300 

84,500 

05 

10 

Posen  . 

5,810 

117,014 

05 

00 

Berlin  . 

86,152 

1,884,151 

04 

56 

Constantinople 

50,000 

1,125,000 

04 

44 

Breslau 

18,440 

422,738 

04 

36 

Leghorn 

4,000 

98,505 

04 

06 

Chicago 

60,000 

1,698,575 

03 

53 

Alexandria  . 

10,000 

319,766 

03 

13 

Montreal 

8,000 

266,826 

02 

99 

Hamburg     . 

17,308 

625,552 

02 

76 

Cologne 

10,000 

372,229 

02 

68 

Nurembiirg  . 

6,500 

260,743 

02 

49 

Paris    . 

58,000 

2,660,000 

02 

18 

Kbnigsberg  . 

4,076 

187,897 

02 

16 

Munich 

9,500 

498,503 

01 

90 

Hanover 

4,151 

235,666 

01 

76 

Cairo    . 

10,000 

570,062 

01 

75 

Rome  . 

8,000 

463,000 

01 

73 

Antwerp 

4,500 

285,600 

01 

58 

London 

104,550 

6,581,327 

01 

58 

Sydney 

6,000 

451,000 

01 

33 

Melbourne   . 

5,500 

493,956 

01 

11 

Turin  . 

5,000 

335,639 

01 

49 

Toronto 

3,000 

207,971 

01 

44 

Bordeaux 

3,000 

257,471 

01 

17 

Brussels 

6,500 

561,782 

01 

16 

Copenhagen 

3,500 

313,000 

01 

11 

Marseilles     . 

5,500 

494,769 

01 

11 

Leipzig 

4,844 

455,089 

01 

06 

Bombay 

5,020 

770,843 

00 

65 

Lyons . 

2,636 

453,145 

00 

58 

Athens 

300 

111,486 

00 

27 

St  Petersburg 

2,800 

1,267,023 

00 

22 

Lisbon 

250 

308,000 

00 

08 

Madrid 

300 

498,000 

00-06 

84 


APPENDIX   II. 


II.-STATISTICS  OF  JEWISH  SCHOOL  ATTENDANCE. 


The  following  Tables  are  taken  from  the  Jewish  Year  Book  .•■ 
CHILDREN  IN  JEWISH  VOLUNTARY  SCHOOLS,  1901-2. 


Born  in 

England 

Boys. 

Girls. 

Infants. 

Total. 

Born 
Abroad. 

of 
Foreign   Native 

Par'nts. 

Par'nts. 

Jews'  Free  School 

2,243 

1,239 

3,482 

1,108 

2,079 

295 

Infant  Schools 

... 

1,898 

1,898 

387 

1,411 

100 

Stepney  Jewish     . 

438 

296 

175 

909 

58 

443 

408 

Bayswater  Jewish 

130 

93 

81 

304 

51 

200 

53 

Westminster 

313 

304 

617 

149 

449 

19 

Norwood  Asylum 

182 

140 

322 

14 

260 

48 

Deaf  and  Dumb    . 

23 

20 

43 

16 

18 

9 

South  London 

104 

78 

70 

252 

23 

86 

143 

Thrawl  Street 

145 

186 

331 

25 

163 

143 

Hayes  Industrial . 

47 

47 

16 

29 

2 

Total 

3,480 

2,315 

2,410 

8,205 

1,847 

5,138 

1,220 

JEWISH  CHILDREN  in  other  VOLUNTARY  SCHOOLS,  1901-2. 


Born  in  England 

Boys. 

Girls. 

Infants. 

Total. 

Born 
Abroad. 

of 
Foreign    Native 

Par'nts. 

Par'nts. 

All     Saints,      Bethnal 

Green 

3 

3 

5 

11 

11 

All     Saints,     Margaret 

Street 

2 

2 

13 

17 

6 

11 

Church  St.,  Stoke  New. 

6 

10 

5 

21 

3 

18 

Davenant  School,  E.     . 

3 

5 

15 

23 

2 

2 

19 

*  Christchurch,      Brick 

Lane 

20 

37 

58 

115 

12 

73 

30 

Green  Street,  Bow 

4 

4 

4 

12 

1 

9 

2 

Latimer       Foundation, 

Hammersmith  . 

17 

17 

4 

13 

Carried  forward     . 

55 

61 

100 

216 

21 

102 

93 

*  The  Jewish  Religious  Education  Board  holds  (or  subsidises)  classes  at  this  School. 


APPENDIX   II. 


85 


JEWISH  CHILDREN  in  other  VOLUNTARY  SCHOOLS,  1901-2. 

— Continued. 


Born  in 

England 

Boys. 

Girls. 

Infants. 

Total. 

Born 
Abroad. 

01 

Foreign    Native 

Par'nts. 

Par'nts. 

Brought  forward    . 

55 

61 

100 

216 

21 

102 

93 

Mowlem     Road,     Cam- 

bridgeheath 

9 

13 

30 

52 

■* 

* 

■N^ 

Percy  Road,  Hackney  . 

6 

3 

9 

18 

3 

15 

Raynes  School,  E. 

47 

68 

115 

* 

* 

* 

St  Andrew's,  Wells  St. 

"l 

2 

10 

13 

2 

7 

4 

St  Anne's,  Bethnal  Grn. 

12 

18 

9 

39 

15 

8 

16 

St  Anne's,  Soho    . 

37 

18 

65 

120 

* 

* 

• 

St  Augustine's,  Kilburn 

38 

38 

7 

20 

11 

St  Edward's,  Dupon  PI. 

2 

'"  Q 

"13 

21 

* 

* 

■Jt- 

St  James'  &  St  Peter's, 

Westminster     . 

16 

9 

37 

62 

1 

61 

St  Martin's,  W.C. 

2 

6 

2 

10 

5 

'"5 

St    Matthias',    Bethnal 

Green 

22 

33 

80 

135 

37 

87 

11 

St  Patrick's,  Soho 

2 

17 

19 

* 

* 

* 

St  Paul's      . 

"'57 

68 

101 

226 

71 

51 

104 

St  Peter's,  Netting  Hill 

4 

13 

25 

42 

4 

36 

2 

t  St  Stephen's,  Quaker 

Street 

50 

50 

150 

250 

^C- 

* 

* 

Summerford  St.,  N.E.  . 

13 

41 

44 

98 

58 

15 

25 

Wesleyau,  Hackney 

12 

13 

9 

34 

4 

30 

Total 

336 

403 

769 

1,508 

220 

395 

316 

*  No  figures  available, 
t  The  Jewish  Religious  Education  Board  holds  classes  at  this  School. 


86 


APPENDIX   II. 


JEWISH  CHILDREN  IN  BOARD  SCHOOLS,  1901-2. 


Born  in 

England 

Boys. 

Girls. 

Infants. 

Total. 

Born 

Abroad. 

0 

Foreign 
Par'iits. 

f 

Native 
Par'nts. 

Addison  Gardens,  S.W. 

13 

12 

5 

30 

10 

14 

6 

t  Arbery  Road,  Bow     . 

16 

13 

22 

61 

2 

9 

40 

t  Baker  Street,  E. 

285 

273 

398 

956 

311 

635 

10 

Ben  Jonson,  Harford  St. 

59 

72 

72 

203 

« 

» 

« 

Berger  Road,  Hackney 

20 

26 

7 

53 

* 

» 

* 

t  Berner  Street,  E. 

329 

375 

504 

1,208 

284 

801 

123 

Bessboro'  Road,  Manor 

rark 

39 

24 

29 

92 

8 

68 

16 

Betts   St.,   Commercial 

Road 

141 

172 

285 

598 

277 

310 

11 

Bonner  Street,  Bethnal 

Green 

5 

3 

10 

18 

2 

12 

4 

Broad  Street,  Ratcliff  . 

1 

5 

10 

16 

2 

8 

11 

Buckingham  Terrace     . 

9 

10 

46 

65 

61 

4 

Buck's  Row,  E.    . 

200 

231 

283 

714 

ill 

524 

79 

Canterbury  Road,  S.E. 

4 

2 

4 

10 

10 

Chatham          Gardens, 

Hackney  . 

16 

19 

44 

79 

6 

50 

23 

Charing  Cross  Road 

5 

5 

27 

37 

* 

* 

* 

t  Chicksand  Street,  E. 

409 

389 

659 

1,457 

400 

900 

157 

Christian  Street,   Com- 

mercial Road     . 

284 

318 

314 

916 

736 

161 

19 

Cleveland  Road,  Ilford 

5 

1 

4 

10 

2 

5 

3 

Columbia  Rd. ,  Hackney 

19 

20 

24 

63 

1 

51 

12 

Commercial  Street,  E.  . 

252 

286 

261 

799 

403 

290 

106 

Curtain  Rd.,  Shoreditch 

14 

15 

34 

63 

* 

* 

* 

t  Deal  Street,  E.  . 

340 

341 

394 

1,075 

316 

703 

56 

Dempsey  Street,  E. 

5 

11 

83 

99 

16 

27 

56 

Eleanor  Rd. ,  Hackney 

46 

34 

59 

139 

2 

127 

Enfield  Road,  Hackney 

20 

26 

7 

53 

* 

» 

« 

Essex  Street,  E.   . 

28 

30 

27 

85 

22 

37 

26 

Fox   St.,  Netting  Hill 

8 

2 

7 

17 

9 

8 

t  Gravel  Lane,  E. 

386 

341 

478 

1,205 

142 

465 

598 

Hague  Street,   Bethnal 

Green 

6 

4 

10 

1 

5 

4 

t  Hanbury  Street,  E.    . 

250 

258 

508 

174 

297 

37 

Highbury           (Higher 

Grade) 

40 

60 

255 

355 

133 

125 

97 

Hindle  Street,  Hackney 

32 

33 

25 

90 

7 

27 

56 

Kensington        Avenue, 

Manor  Park 

10 

4 

14 

28 

6 

18 

4 

London  Fields,  N.E.    . 

34 

36 

39 

109 

6 

90 

13 

Carried  forward     . 

3330 

3447 

4434 

11,211 

3380 

5834 

1579 

*  No  figures  available. 
t  The  Jewish  Religious  Education  Board  holds  classes  in  this  School. 


APPENDIX   II.  87 

JEWISH  CHILDREN  IN  BOARD   SCHOOLS,  lQOl-2.— Continued. 


Born  in 

England 

Boys. 

Girls. 

Infants. 

Total. 

Born 
Abroad. 

0 
Foreign 
Par'nts. 

f 

Native 
Par'nts. 

Brought  forward 

3330 

3447 

4434 

11,211 

3380 

5834 

1579 

tLower  Chapman  St.,  E. 

188 

233 

268 

689 

283 

276 

130 

Malmesbury  Road,  E.  . 

70 

70 

6 

10 

54 

Manor  Park 

12 

""15 

"ii 

38 

3 

18 

17 

Mausford  St.,  Hackney 

13 

23 

16 

52 

10 

28 

14 

Marmont  Rd. ,  Peckham 

2 

3 

5 

10 

1 

1 

8 

Jlillfields  Rd.,  Clapton 

4. 

10 

16 

30 

* 

* 

* 

t  Old  Castle  Street,  E.  . 

448 

372 

820 

93 

487 

240 

Orchard  St.,  Hackney. 

2 

2 

7 

11 

5 

6 

t  Peter  Street,  Soho      . 

31 

42 

208 

281 

# 

* 

* 

Philpot  Street,  E. 

81 

134 

215 

92 

163 

52 

Queen's  Rd.,  Dalston   . 

7 

9 

2 

18 

8 

5 

5 

Red  vers  St.,  Hoxton    . 

9 

19 

28 

56 

1 

28 

27 

Rendlesham  Rd.,  Clap- 

tOQ    .... 

2 

9 

40 

51 

* 

* 

* 

Rochelle  Street,  E. 

48 

68 

180 

296 

* 

* 

* 

Rushmore  Rd.,    Hack- 

ney 

3 

11 

6 

20 

10 

10 

t  Rutland  Street  . 

372 

176 

60 

608 

"55 

442 

111 

St  John's  School,  N.E. 

17 

15 

32 

64 

* 

* 

* 

Sandringham        Road, 

Manorpaik 

7 

10 

4 

21 

5 

16 

Scavvfell   St.,    Hackney 

Road 

11 

13 

22 

46 

5 

39 

2 

Scrutton  St.,  Slioreditch 

11 

14 

14 

39 

10 

29 

t  Settles  Street,  E. 

468 

459 

563 

1,490 

258 

1,032 

200 

Sharp  St.,  Kingsland  Rd. 

9 

3 

12 

* 

* 

* 

Sigdon  Rd.,  Hackney  . 

'"65 

101 

120 

286 

* 

* 

* 

Smith  St.,  Mile  End    . 

133 

154 

275 

562 

* 

* 

* 

Swan  Street,  City 

45 

60 

71 

176 

22 

78 

76 

Teesdale  St.,  Bethnal  Gn. 

2 

3 

9 

14 

1 

5 

8 

Titchfield  St.,  Soho      . 

5 

6 

28 

39 

* 

« 

* 

Trafalgar  Square,  E. 

80 

103 

216 

399 

* 

♦ 

« 

Tottenham  Rd.,   Ball's 

Pond 

7 

2 

2 

11 

6 

5 

Vallance  Rd.,BethualGn, 

542 

542 

"45 

185 

312 

Virginia  Rd. ,  Shoreditch 

"25 

"31 

129 

185 

* 

* 

* 

William  St.,  Chelsea    . 

7 

8 

11 

26 

1 

17 

8 

WilmotSt.,  Bethnal  Gn. 

2 

5 

9 

16 

* 

* 

* 

t  Wood CL,  Bethnal  Gn. 

67 

75 

134 

276 

* 

* 

* 

Total  Board 

5,574 

5,641 

7,465 

18,680 

4264 

8684 

2909 

Total  Jewish  Voluntary 

3,480 

2,315 

2,410 

8,205 

1,847 

5,138 

1,220 

Total  Other  Voluntary 

336 

403 

769 

1,508 

* 

* 

* 

Grand  Total    . 

9,390 

8,359 

10,644 

28,393 

6111 

13,822 

4129 

*  No  figures  available, 
t  The  Jewish  Religions  Education  Board  holds  classes  at  this  School, 


BIBLIOGRAPHY. 

The  following  is  a  list  of  books,  mainly  English 
or  American,  bearing  upon  the  Jewish  Question. 
It  makes  no  pretence  to  completeness,  but  it 
will  be  found  to  comprise  the  chief  sources  and 
authorities  for  a  study  of  the  subject  in  its 
various  aspects : — 

Abrahams,   Israel.     "Jewish  Life  in  the  Middle  Ages." 
Macmillaii. 

Abrahams,    L,  and    Montefiore,    C.    G.       "Aspects    of 

Judaism."     Macmillan. 
Abrahams,  L.  B.     "  Manual  of  Jewish  History."     Eleventh 

edition.     Kegan  Paul. 

Abler,  Liebman.     "Sabbath  Hours."     Jewish  Publication 

Society  of  America. 

Aguilar,  Grace.     "The  Women  of  Israel."    Sixth  edition. 

"Sabbath Thoughts."    1853.    Vallentine. 

„  „         "The  Jewish  Faith."     Vallentine. 

,,  ,,         "  The  Spirit  of  Judaism."     Vallentine. 

Antin,  Mary.     "From  Plotzk  to  Boston."    Preface  by  I. 

Zangwill.     Clarke,  Boston. 

"As  Others  Saw  Him."    Heinemann. 

(An  attempt  to   convey   the  contemporary    impression 

created  by  Jesus  Christ  among  the  Jews.) 

Artom,  B.     "Sermons."    Triibner. 

89 


90  BIBLIOGRAPHY 

Barclay,  Joseph.     "The  Talmud."    John  Murray. 

Baron,  David.  "  The  Ancient  Scriptures  and  the  Modern 
Jew."     Hodder  &  Stoughton. 

Beaton,  Rev.  P.  "The  Jews  in  the  East."  Two  vols. 
Hurst  &  Blackett. 

Belisario,    M.     M.       "Sabbath     Evenings    at     Home." 

Vallentine. 
Benisch,  A.     "Travels  of  Eabbi  Petachia."     Triibner. 
Benisch,  a.     "  Judaism  Surveyed."     1874. 

Benjamin  of  Tudela.  "Travels."  Translated  by  A. 
Asher.     Nutt. 

Benjamin,  J,  J.  "Eight  Years  in  Asia  and  Africa." 
Vallentine. 

Berkowitz,  Henry.  "Judaism  and  the  Social  Question." 
Philadelphia. 

Blunt,  J.  E.  "  History  of  the  Establishment  and  Residence 
of  the  Jews  in  England."     O.P. 

Box,  Rev.  G.  H.  "Christianity  and  Judaism."  Translated 
from  the  German  of  Professor  Dalman.  Williams  & 
Norgate. 

Briggs,  C.  a.     "  Messianic  Prophecy."     Clark,  Edinburgh. 

Cassel,  D.     "  Manual  of  Jewish  History  and  Literature." 

Translated    from    the    German    by    Mr    H.    Lucas. 

Macmillan. 
Castro,   Adolf  De.      "History   of  the  Jews    in    Spain." 

Kirwan. 
Charles,   R.   H.      "Jewish  and   Christian  Eschatology." 

Black. 

Cobb,  W.  F.     "Origines  Judaicae."     Junes. 

CoNDER,  C.  R.     "  The  Jewish  Tragedy."     Blackwood. 

CoRNiLL,  Professor.  "History  of  the  People  of  Israel." 
Kegan  Paul. 

Cunningham,  W.  "Alien  Immigrants  to  England." 
Sonnenschein. 


BIBLIOGRAPHY  91 

Davis,    Nina.      "Songs    of   Exile."       American    Jewish 

Publication  Society. 
Day,   E.     "Social  Life  of  the   Hebrews."    (The  Semitic 

Series.)     Nimmo. 
Demidoff,  San  Donato,  Prince.     "  The  Jewish  Question  in 

Russia."     Translated  by  H.  Guedalla. 
Deutsch,  Emanuel.       "Literary  Remains."       O.P.     John 

Murray. 
D'IsRAELi,  Isaac.     "The  Genius  of  Judaism." 
Drummond,  James.     "The  Jewish  Messiah."     Longmans. 
Duff,  A.     "Hebrews  :  Ethics  and  Rehgion."     Nimmo. 

DwiGHT,   S.   E.      "The   Hebrew    Wife,   or    the    Law    of 
Marriage."     Glasgow. 

Edersheim,  E.  W.     "Laws  and  Polity  of  the  Hebrews." 

R.  T.  S. 
Eliot,  George.    "  Daniel  Deronda." 
Errera,   L.      "The   Russian  Jews."      Translated  by   B. 

Lowy.     Nutt. 
EwALD,    H.     "History   of  Israel."     Translated  from  the 

German.     Longmans. 

Farrar,  Dean.     "TheHerods."    Service  &  Paton. 
Federation  of  American  Zionists  : — 

"  The  Progress  of  Zionism."    By  Herbert  Bentwich. 
"The  Aims  of  Zionism."     By  Richard  Gottheil. 
"  The  Epistle  to  the  Hebrews."     By  Emma  Lazarus. 
"A  Zionist  Bibliography."     By  Stephen  Wise. 
Finn,   James.      "History  of  the   Israelites    in    Poland." 

Vallentine. 
Finn,   James.       "  History    of    the    Jews    in    Spain-  and 

Portugal."     Rivington. 
Fluegel,  Maurice.     "Israel,  the  Biblical  People."     Balti- 
more. 
Franklin,    Benjamin.      "  The    Glory    of   Eternity."     H. 
Abrahams. 


92  BIBLIOGRAPHY 

Feederic,  Harold.     "  The  New  Exodus."    Heinemann. 

Gaster,  Rev.  M.      "  Memorial  of  the  Bicentenary  of  the 

Bevis  Marks  Synagogue." 
Glover,  A.  K.     "  Jewish  Laws  and  Customs."    Wells. 
GoLDSMiD,  A.  M.     "Persecution  of  the  Jews  of  Roumania." 

Translated  from  the  French,  1872. 
Graetz,  H.      "  History  of  the  Jews."     Five  vols.     (The 

standard  history).     Nutt. 
Gray,  G.  B.     "  Studies  in  Hebrew  Proper  Names."     Black. 
Groseman,    Bev.    L.       "Judaism    and    the    Science    of 

Religion."    Bloch. 

Harris,  Rev.  M.  H.     "The  People  of  the  Book."     Third 

edition.     New  York. 
Hertz,   Rev.   J.   H.      "Bachya,    the    Jewish    Thomas    h 

Kempis."     New  York. 
Herzberg,  W.    "  Jiidische  Familienpapiere."    Third  edition. 

Zurich. 
Herzl,  Theodor.     "A  Jewish  State."     Translated  by  S. 

dAvigdor.     Nutt. 

(The  original  scheme  on  which  modern  political 
Zionism  has  been  founded.) 
HoBSON,  J.  A.     "Problems  of  Poverty."     Methuen. 
HosMER,   J.   K.      "The    Jews,    Ancient,    Medieval,    and 

Modern."      Fifth  edition.      (Story  of  the    Nations). 

Unwin. 
Hudson,  E.  W.     "History  of  the  Jews  in  Rome."    Hodder. 
HuiE.     "  History  of  the  Jews,  from  the  Taking  of  Jerusalem 

to  the  Present  Time."     1857. 

Jacobs,   Joseph.      "An  Inquiry  into  the  Sources  of  the 

History  of  the  Jews  in  Spain."  Nutt. 
Jacobs,  Joseph.  "Jewish  Ideals."  Nutt. 
Jacobs,  Joseph,  and  Wolf,  Lucien.     "  Bibliotheca  Anglo- 

Judaica,"   a  Bibliographical    Guide    to  Anglo-Jewish 

History.     1888. 


BIBLIOGRArHY  93 

Jacobs,  Joseph.     "  The  Jewish  Question."    Triibner. 

Jacobs,  Joseph.     "  Studies  in  Jewish  Statistics."    Nutt. 

Jacobs,  Joseph.  "Statistics  of  Jewish  Population  in 
London,  etc.,  1873-1893."    (Russo-Jewish  Committee). 

Jastrow,  H.  B.  "Selected  Essays  of  James  Darmesteter." 
Longmans. 

"Jewish  Encyclopedia."  In  twelve  vols.  (Vols.  L  and 
IL)     Funk  and  Wagnalls.     New  York. 

Joseph,  Rev.  Morris.     "  The  Ideal  in  Judaism."     Nutt. 

Jost's  "History  of  the  Jews,  from  the  Maccabees  to  the 
Present  Day."  Translated  into  English.  New  York, 
1848.     O.P. 

Karpeles,  Gustav.  "Jewish  Literature,  and  other  Essays." 
American  Jewish  Publication  Society. 

Karpeles,  Gustav.  "  A  Sketch  of  Jewish  History."  Ameri- 
can Jewish  Publication  Society. 

Kaufmann,  David.  "  George  Eliot  and  Judaism."  Trans- 
lated by  J.  E.  Ferrier.     1897. 

Krauskopf,  J.     "Evolution  and  Judaism."     Bloch. 

Krauskopf,  J.  "Jewish  Converts,  Perverts,  and  Dis- 
senters."   Bloch. 

Lazarus,  Emma.  "Songs  of  a  Semite."  American  Hebrew 
Publishing  Company. 

Lazarus,  M.  "The  Ethics  of  Judaism."  Translated  from 
the  German  by  H.  Gzold.  Four  Parts.  American 
Jewish  Publication  Society.  Macmillan.  (Parts  I. 
and  II.) 

Leroy-Beaulieu,  Anatole.  "Israel  among  the  Nations." 
Translated  from  the  French  by  T.  Hellman.    Putnam. 

"Les  Juifs  de  Russie  :  Recueil  d' Articles  et  d'Etudes  sur 
leur  situation  legale,  sociale,  et  ^conomique."  Paris, 
Leopold  Cerf. 

Levy,  Amy.     "  Reuben  Sachs."    Macmillan. 


g4  BIBLIOGRAPHY 

"Light  on  the  Way."  Preface  by  Lady  Battersea. 
Wertheimer. 

LiNDO,  E.  H.  "HLstory  of  the  Jews  in  Spain  and 
Portugal."     Longmans. 

LoEWE,  Dr  L.  "Diaries  of  Sir  Moses  and  Lady  Montefiore." 
Griffith  &  Farran. 

Lucas,  Mrs  H.     "  Songs  of  Zion."    Dent. 

Lucas,  Mrs  H.     "  The  Jewish  Year."    Macmillan. 

Magnus,  Lady.     "  Jewish  Portraits,"    Unwin. 

Magnus,   Lady.     "  Outhnes  of  Jewish  History."     Third 

edition.     Longmans. 
Magnus,   Lady.     "About  the  Jews  since  Bible  Times." 

Kegan  Paul. 
Margoliouth,   Rev.   M.     "The  Jews  in  Great  Britain." 

Nisbet. 

Markens,  Isaac.  "The  Hebrews  in  America."  New 
York. 

Marks,  D.  W.,  and  Lowy,  A.  "Memoir  of  Sir  Francis 
Goldsmid,  Bart.,  Q.C.,  M.P."  Second  edition.  Kegan 
Paul. 

Marks,   Rev.   D.    W.      "The  Jews   of   Modern    Times." 

Vallentine. 
Marks,  Rev.  D.  W.     "Sermons."    Three  vols.     Triibner. 

O.P. 
McCuRDY,  J.  F.     "Hebrews:  History  and  Government." 

Nimmo. 

McCuRDY,  J.  F.  "  History,  Prophecy,  and  the  Monuments  ; 
or,  Israel  and  the  Nations."    Macmillan. 

Mendes,   a.   p.      "Post-Biblical    History   of   the    Jews." 

1873. 
Mendes,  Dr  H.  P.     "  Jewish  History  Ethically  Presented." 

New  York. 

Milman,  Dean.  "  History  of  the  Jews."  Fourth  edition. 
John  MuiTay. 


BIBLIOGRAPHY  95 

MoNTEFiORE,  C.  G.     "The  Bible  for  Home  Reading."    Two 

vols.     Macmillan. 

MoRAis,  H.  S.     "Eminent  Israelites  in  the  Nineteenth 
Century."     Philadelphia. 

MoRAis,  H.  S.     "  The  Jews  of  Philadelphia." 

Morrison,  Rev.  W.  D.     "The  Jews  under  Roman  Rule." 
(Story  of  the  Nations.)     Unwin. 

Pearlson,  Gustav.     "  Twelve  Centuries  of  Jewish  Persecu- 
tion."    1898.     Hull. 

Pennell,  Joseph.     "  The  Jew  at  Home."    Methuen. 

Peters,  M.  C.     "Justice  to  the  Jew."    New  York. 

Philippsohn,   L.      "The  Development  of  the    Religious 
Idea."     Translated  by  A.  M.  Goldsmid.     Vallentine. 

Philipson,   David.     "  Old  European  Jewries."    American 
Jewish  Publication  Society. 

Philipson,   Dr  D.     "The  Jew  in  English  Fiction."    Cin- 
cinnati. 

PicciOTTO,    J.       "Sketches    of    Anglo-Jewish    History." 
Triibner.     Vallentine,  O.P. 

Prideaux,  H.     "  The  Connection  of  Sacred  and  Profane 
History."     Clarendon  Press. 


Raphael,  M.  J.  "Post-Biblical  History  of  the  Jews." 
Two  vols.     Vallentine. 

Reeves,  John.     "  The  Rothschilds."    Sampson  Low. 

Remt,  Nahida.  "Jewish  Women."  Translated  from  the 
German.     Cincinnati. 

Remy,  Nahida.  "Prayer  in  Bible  and  Talmud."  Trans- 
lated from  the  German  by  Rev.  Hemy  Cohen.  New 
York. 

Renan's  "History  of  the  People  of  Israel."  Translated 
from  the  French  by  C.  B.  Pitman.  1888.  Chapman 
&  Hall. 


96  BIBLIOGRAPHY 

Ren  AN,  E.     "  Studies  in  Religious  History."    Mathieson. 
Reports  and  Periodical  Publications  : — 
Jewish  Board  of  Deputies.     Annual. 
Aiiglo-Jewisli  Association.     Annual. 
Russo-Jewish  Committee.     Annual. 
Jewnsh  Board  of  Guardians.     Annual. 
Board  of  Trade,  Returns  and  Tables  of  Emigration  and 

Immigration.     Monthly  and  Annual. 
Select  Committee  of  the  House  of  Lords  on  the  Sweating 

System,  1890. 
Select  Committee  of  the  House  of  Commons  on  Immigra- 
tion and  Emigration,  1889. 
Board  of  Trade,  on  Alien  Emigration  to  America.     By 

John  Burnett  and  D.  F.  Schloss,  1893. 
Jewish  Historical  Society.     Transactions. 
The  Jewish  Year  Book.     Edited  by  Joseph  Jacobs  and 

Rev.  I.  Harris.     Since  1896.     Greenberg. 
Jewish  Quarterly  Review.     Edited  by  I.  Abrahams  and 

C.  G.  Montefiore.     Macmillan. 
Jewish  Chronicle.     Weekly. 
Jewish  World.     WeeUy. 
RiGGS,  J.  S.     "  History  of  the  Jewish  People  during  the 

Maccabfean  and  Ptoman  Periods."     Smith,  Elder. 
RosENFELD,  Morris.     "Songs  from  the  Ghetto."     Second 

edition.     Small  Maynard.     Boston. 
Rothschild,  C.  de.     "  Letters  to  a  Christian  Friend  on  the 
Fundamental  Truths  of  Judaism."      Second   edition. 
Simpkin,  Marshall. 
Rothschild,  C.  and  A.  de.    "  History  and  Literature  of  the 

Israelites."     Two  vols. 
Russell,  C.  and  Lewis,  H.  S.      "The  Jew  in  London." 
Unwin. 

Salaman,  C.  K.     "Jews  As  They  Are."    Second  edition. 

Marshall. 
Samuel,  Sydney.     "Jewish  Life  in  the  East."    Kegan  Paul. 


BIBLIOGRAPHY  97 

Samuels,  M.    "Memoirs  of  Moses  Mendelssohn."    Vallen- 

tine. 
ScHECHTER,  S.     "  Studies  in  Judaism."     Black. 

ScHREiBER,   E.      "  Reformed  Judaism   and  its   Pioneers." 
Bloch. 

ScHtJRER,  E.     "  History  of  the  Jewish  People  in  the  Time 
of  Jesus  Christ."     Five  vols.     Clark,  Edinburgh. 

Schwab,  Isaac.     "The  Sabbath  in  History."     Two  vols. 
Bloch. 

Sharpe,  Samuel.     "  History  of  the  Hebrew  Nation  and  its 
Literature."     Fifth  edition.     Williams  &  Norgate. 

Sherwell,  Arthur.     "Life  in  West  Loudon."    Methuen. 

Simon,  Lady.     "Records  and  Reflections."     Wertheimer. 

Simon,  Lady.     "Beside  the  Still  Waters."    Greenberg. 

Simon,  0.  J.     "The  Nature  of  God."    Simpkin. 

Sincerus,  E.     "  Les  Juifs  en  Roumanie  :  Les  Lois  et  leurs 
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